





LIBRARY 


UNIVERSITY OF 
CALIFORNIA 


SAN DIEGO 





Wi 


| WAN Ul 


| HHI 











COLLEGE SERIES OF GREEK AUTHORS 


EDITED UNDER THE SUPERVISION OF 


JOHN WILLIAMS WHITE, LEWIS R. PACKARD, anp THOMAS D. SEYMOUR, 


SOPHOCLES 


aa Pele) NO 


EDITED 
ON THE BASIS OF WOLFF’S EDITION 


BY 


MARTIN L. D’OOGE 


PROFESSOR OF GREEK IN THE UNIVERSITY OF MICHIGAN. 





GINN & COMPANY 


BOSTON . NEW YORK - CHICAGO - LONDON 


-- " 


A. 


Entered, according to Act of Congress, in the year 1888, by 
Joun WILLIAMS WHITE AND Tuomas D, SEYMouR, 
in the Office of the Librarian of Congress, at Washington, 


36.6 


GINN ἃ COMPANY - PRO- 
PRIETORS + BOSTON + U.S.A, 





PREFACE. 


Tus edition of the Antigone is based upon Gustav Wolff’s 
second edition, Leipzig, 1873. 

In most cases where the text varies from his, the readings of 
the Laurentian Ms. (L) have been adopted in preference to those 
of inferior Mss. or to conjectures of Wolff and other editors. 
The reasons for these changes are given in the Appendix, which 
it is hoped furnishes sufficient material for an intelligent apprecia- 
tion of the most important problems in the textual criticism of the 
play. For the purpose of facilitating comparison, the rejected 
readings of Wolff are placed at the foot of the text. Through 
lack of such an aid as the Facsimile of the Laurentian Codex, 
now in course of preparation, it has been necessary to take the 
variants of the Mss. at second or third hand, chiefly from the 
edition of Campbell. 

The Commentary has been adapted to the needs of that large 
number of students who begin their study of Greek tragedy with 
this play. 

The lyric parts have been arranged on the basis of the rhyth- 
mical scheme which has been borrowed from Schmidt’s Rhythmic 
and Metric, translated by Professor John Williams White. 

Material has been taken freely from the editions of Bellermann, 
Campbell, Nauck, Wecklein, and Dindorf. 

The editor takes pleasure in expressing his grateful obligations 
to his colleague, Professor Elisha Jones, for the use of critical 
apparatus; and to his pupil, Mr. Walter Miller, A.M., for gener- 


ous service in verifying references. 
M. L. D’OOGE. 


UNIVERSITY OF MICHIGAN, 
August, 1884, 


TO THE SECOND EDITION. 


In preparing this edition the editor has had the benefit of corrections 
and suggestions made by several of his reviewers, and in at least one 
ease before the review has appeared in print. Grateful acknowledg- 
ments are especially due to Professors Goodwin, J. H. Wright, and 
F. B. Tarbell. 


M. L. D’OOGE., 
UNIVERSITY OF MICHIGAX, 
April, 1885. 


ΣΟΦΟΚΛΕΟΥ͂Σ ΑΝΤΙΓΟΝΗ. 


Digitized by the Internet Archive 
in 2007 with funding from 
Microsoft Corporation 


https://archive.org/details/antigoneOOsophiala 


iP 


INTRODUCTION. 


Oepirus and Iocasta, king and queen of Thebes, left a family 
of four children, Eteocles, Polynices, Antigone, and Ismene. 
The sons succeeded their father in the government of Thebes, each 
to rule a year alternately with the other. Antigone became the 
betrothed of Haemon, the son of Eurydice and of Creon, who was 
the brother of Iocasta. Between Eteocles and Polynices a 
strife arose (111) concerning the succession to the throne. Poly- 
nices fled for protection and aid to Adrastus, king of Argos, 
married his daughter Argia, and marched with a numerous and 
brilliantly equipped (129, 130) host against his native city, in 
order that he might take revenge by laying it waste with fire and 
sword (285). : 

In view of this impending peril, Creon had sought counsel from 
the venerable seer Tiresias (993-95), who had declared that Ares 
was wroth with Thebes because, at the founding of the city, 
Cadmus had slain the serpent that guarded the Ares fountain. 
Cadmus had sown the land with the serpent’s teeth, and from 
these had sprung the first inhabitants. A scion of this stock 
was desired by the god as a propitiatory sacrifice. As such an 
offering, Megareus, the son of Creon (see on 991), threw himself 
down from the ramparts of the citadel into the adjacent den of 
the dragon (σηκὸν és μελαμβαθῆ δράκοντος, Eur. Phoen. 1010). 
Encouraged by this sacrifice, the Thebans began the defence of 
the fortified city. Before each of the seven gates stood a hostile 
leader with his troops (141). Capaneus especially vaunted him- 
self with insolent boasts (130, 136); and, as he was mounting 
the ramparts with flaming torch in hand, Zeus struck him down 
with a thunderbolt (131). The hostile brothers fell upon each 
other, and both perished in this unnatural conflict (146). Thus 


4 INTRODUCTION. 


the Argives failed in securing the object of their expedition. 
That which crippled the assault of the besiegers roused the courage 
of the besieged; the former flee, the latter pursue. The hostile 
chieftains find their death either at the gates of Thebes or on 
the flight (141-3). Adrastus alone escapes. The flight and the 
close of the combat occur in the night (103). With the dawn of 
day Creon orders that the body of Eteocles be buried (23-30), and 
that of Polynices be given as a prey to dogs and vultures. 

In the earliest times the denial of burial rites to enemies was 
not wholly unknown, and was not held to be an offence; still, 
even in the Iliad a truce is made with the Trojans, that they may 
bury their slain. Achilles, too, does not carry out his threat 
against Hector; the gods protect Hector’s corpse and give aid in 
its surrender. In the progress of civilization, the sentiment 
towards the dead became still more tender. We find that among 
the Athenians the sacredness of the duty of burial was early 
inculeated. Solon decreed that if any one should find a corpse 
unburied, he must at least strew dust over it; and while he 
released children from other duties toward a parent who should 
urge them to commit certain wrongs, from the duty of burial he 
granted in no case release. A law of Clisthenes made the de- 
march accountable, under heavy penalties, for the interment of 
unburied corpses. Public enemies also were shown the last honor, 
as in the case of the Persians after the battle of Marathon 
(ὡς πάντως ὅσιον ἀνθρώπου νεκρὸν γῇ κρύψαι, Paus. I. 32, 4). 
Xerxes had the Spartans that fell at Thermopylae buried. That 
the bodies of those who fell in the naval battle of Arginusae were 
not collected and given burial rites brought the penalty of death 
upon six Athenian commanders. The tragedians especially teach 
the sacredness of the duty of burial, from which there is no re- 
lease, and represent it as an ancient and universal Hellenic cus- 
tom. The only limitation of this custom seems to have been the 
κοινὸς Ἑλλήνων νόμος, which forbade interment within the borders of 
their native land of sacrilegious persons and of traitors who had 
borne arms against their fellow-citizens. (See Visscher, Rhein. 
Mus. N. F. xx. 445 ff.) — But against this practice the moral 
sense of the people grew gradually more and more repugnant; 


ΓΝΤΒΟΡΌΟΤΙΟΝ. 5 


and here lies the source of the conflict in our tragedy between 
the sternness of the civil law, which Creon seeks to maintain 
with the energy of a ruler who sets great store by his authority, 
and the kindness of the higher moral sense, which makes the burial 
of the dead the inviolable duty of the nearest kinsmen. (Schneide- 
win’s Introd. 7th ed. p. 25.) 

The play begins at early dawn (100). The stage represents 
the open square in the front of the royal palace upon the Cadméa, 
the citadel of Thebes. The first actor (Protagonist) played the 
parts of Antigone, Tiresias, and Eurydice; the second (Deuter- 
agonist), of Ismene, Haemon, the Guard, and the Herald; the 
third (Tritagonist), that of Creon. Contrary to the usual cus- 
tom, the Chorus is not of the same age and sex with the chief 
character of the play, whereas in the Electra, e.g., friendly young 
women constitute the Chorus; but, because the deed of Antigone 
touches the welfare of the State, since she has disregarded the 
decree of the rightful ruler of the land, there stands between her 
and Creon a Chorus of fifteen representatives of the most influ- 
ential and venerable Thebans, who, through three successive 
reigns (165 ff.), have proved themselves peaceful and obedient 
subjects and discreet citizens, to whom peace and good govern- 
ment are of the: first importance. (Schneidewin’s Introd. 7th ed. 


p- 27.) : 


Il. 


REVIEW OF THE PLAY. 


In tragedy the hero either contends against the right, and 
thereby comes to destruction without accomplishing his purpose, 
or he champions the right, and directly or indirectly secures its 
triumph at the cost, it may be, of suffering, and even of his 
own death. In the Antigone the heroine is a representative of 
the latter class. Divine law is superior to human law,— this is 
the central thought of the play. Antigone contends for this prin- 
ciple; public sentiment decides in her favor (692-700); the 
gods, through the lips of the seer (1064-73), approve her pur- 
pose ; Creon, her adversary, finally acknowledges his wrong (1261- 
76), and executes her wishes (1105 ff.). She dies in the con- 
sciousness of duty discharged, highly extolled and tenderly beloved. 
Creon lives, bereaved, accursed by his dearest ones, a heart- 
broken man. As absolute ruler, he had the.right indeed to 
dispose of the dead as well as of the living (214), but the man- 
dates of religion forbade his exercising this right. It was not 
for him to command what was impious, to abuse his authority in 
such a way as to throw down the safeguards of divine institutions. 

Granted that Creon had a right to deny burial within the bounds 
of his native land to Polynices, on the score of being a traitor, 
he disregarded the rights of the gods below, and violated the dic- 
tates of a common and humane sentiment, by commanding that 
his body be given as a prey to dogs. For whoever was laid low 
in death was rightfully claimed by the infernal gods; and the 
shades of the departed could not rest happily in the realm of 
Hades until the last honors had been paid to their mortal remains. 

It is not in a spirit of wantonness surely that Creon proclaims 
his decree, but as the result of short-sightedness and failure 
to weigh carefully all the circumstances (1242-69). The poet 


REVIEW OF THE PLAY. 7 


represents him as a man who, resolved τῶν ἀρίστων ἅπτεσθαι Bov- 
λευμάτων, lays down for his guidance certain principles which he 
is determined rigidly to obey, but by the narrow-minded and pas- 
sionate application of which he falls into ἀβουλία. (Schneidewin, 
Ρ- 26.) When his command has been disobeyed, his mind, wholly 
possessed by the consciousness of his supreme authority, becomes 
the more embittered the more he hears the timid utterances of 
the Chorus, the counter arguments of Antigone and of her more 
submissive sister, of his own son, and finally of the revered seer. 
He expresses the sentiments of a despot (667, 738), insults the 
Chorus (281), derides Antigone (524), and cherishes unfounded 
and rash suspicion against all, — against Ismene (488), against a 
part of the citizens (290), against the venerable Tiresias (1035) ; 
he cannot from the outset imagine any other motive for the viola- 
tion of his edict than the basest of all, bribery (221). Although 
he becomes convinced of the innocence of Ismene, he nevertheless 
causes her also to be arrested (579), and in a moment of passion 
(769) orders her to be led forth to die with her sister. His anger 
impels him to indulge in extravagant expressions (486, 668) and 
in threats of useless cruelty, as, for example, that he will compel 
his son to witness the execution of his betrothed (760). Finally 
he loses his self-control completely, he slanders the prophet (1055), 
and blasphemes the gods (780, 1040). Not until he hears pro-. 
claimed the dreadful vengeance of heaven, about to fall upon 
him and his house, does he bow in submission. And the more 
stubborn and violent he was before, the more completely does he 
now find himself crushed by misfortune. The mighty blows smite 
him one by one: his son’s fury, that renders him oblivious of 
filial piety, his son’s death, the death of his own wife, her curse. 
Despairing, overwhelmed, full of bitter self-reproach, in death 
aloe he sees release. The attendants support him and lead him 
away, broken in body as well as in mind. 

The counterpart of Creon is Antigone, who is resolved from the 
first to honor the gods and to discharge her duty to her brother at 
any cost. Had it not always and everywhere been incumbent 
upon the nearest relatives to provide the funeral rites? That her 
sister is not willing to join her in this task seems to her a flagrant 


Sah REVIEW OF THE PLAY. 


violation of sacred obligation. She treats her harshly and with 
scorn. Having accomplished the deed, Antigone makes no attempt 
to escape the hands of those appointed to seize the perpetrators. 
She comes before Creon, in the proud consciousness of doing right, 
filled with contempt for the man who will not grant the dead his 
rightful repose. This accounts for the harshness of her manner 
towards him also. His threats do not frighten her; with calm 
deliberation she had from the first looked the consequences of her 
conduct squarely in the face. But that she has really made a 
sacrifice, that life has some value in her eyes, becomes apparent 
when she goes to her death. Sophocles does not represent stereo- 
typed figures, but human beings. So long as Antigone has to 
act, she is animated by her sense of duty; but now she feels the 
full terror of the premature death to which she has been so unjustly 
condemned. Now first she realizes that she has sacrificed her 
affections also upon the altar of duty. Prior to the fulfilment of 
her task, there is no intimation of her love for Haemon, no waver- 
ing. Unlike the modern playwright, Sophocles does not mix 
motives ; he makes single-minded characters. Even when Antigone 
stands before Creon, she is still inspired by a single thought, her 
duty to her brother. The dead body might again be uncovered, 
as it had been before by the guard, at the command of Creon; but 
her pride forbade any attempt to soften his heart by an allusion to 
his son. Nor was there any consideration of personal interests 
and favor, but simply of justice and hallowed law. But when 
there is nothing more left her in this life to do, then she laments 
that she is not to share in the marriage hymn, that she must 
depart unwedded. Here she shows herself a woman. No sooner, 
however, does she enter the sepulchral prison than her energy is 
aroused anew. She waits not for famine to waste her aways but 
herself cuts at once the thread of life. 

She is a maiden of heroic type, in action strong, in speech often 
sharp. But the Greek ideal of a woman is not represented alone 
by a Penelope, that uncomplaining sufferer. This we may learn 
from the truest ideals of womanhood, the goddesses; for the an- 
cients fashioned their divinities after their own image. Take, for 
example, the virgin goddess Athene, who is a warrior. Her stat- 


REVIEW OF THE PLAY. 9 


ues wear a cold and hard expression; Sophocles portrays her un- 
feeling enough to deride Ajax, whom, in her wrath, she had 
deprived of reason. The virgin Artemis is a huntress, and is 
represented in art as having a firm and muscular form; in the 
earliest times she demanded bloody sacrifices. Hera dared to bid 
defiance to the father of gods and men; in Homer she and even 
Aphrodite go into battle. 

But in our play the gentle side of womanly nature also finds its 
type. Ismene is yielding, full of affection for her sister and her 
deceased brother. She is self-sacrificing, too, for she wishes to 
die with her sister. But she is brave only in suffering, not in 
action. Thus she serves by her contrasted character to make 
Antigone’s heroic greatness more conspicuous, just as Chryso- 
themis forms the counterpart of her sister in the Electra of 
Sophocles. 

Haemon clings with tender affection to Antigone’s lofty soul ; 
his heart is consumed with love. With filial respect he approaches 
his father; but, indignant at the unreasonable treatment of his 
affianced, he allows himself to be carried away so far as to harbor 
violent and resentful feeling, and, in the moment of extreme de- 
spair, to attempt a dreadful crime. The violence of his passion 
and the turbulent blood of youth have overpowered him; but he 
regains his self-command, and plunges the dagger into his own 
side. 

Eurydice appears on the stage but for a moment, yet leaves be- 
hind an impression that is deep and abiding. She is wholly a 
mother. Her determination is made the moment she hears of her 
son’s fate; she cannot bear to survive her last remaining child. 

Full of dignity, with a serene confidence in his gift of prophecy, 
and conscious of his sacred vocation, the venerable Tiresias ad- 
vances to the gates of the palace. His counsel ought to suffice. 
But when this has been repulsed, when even the sanctity of his 
calling has been assailed, he pours the vials of his righteous wrath 
upon the guilty head of Creon, and the catastrophe succeeds. 

The messenger describes with manifest interest and sympathy 
the calamity that has befallen the house. But the guard thinks 
only of himself. He shows the verbosity, the fondness for details, 


10 REVIEW OF THE PLAY. 


and the wit, of the common man. In the same way Homer places 
Thersites in contrast with his hero. 

We come last of all to the Chorus. The Chorus do not approve 
Creon’s edict (211, 278, 1260, 1270), but, as subjects, they acknowl- 
edge the legal power of the absolute ruler (506, 873), maintaining 
towards him the loyal obedience which they have paid his prede- 
cessors. Their venerable years forbid their interference by deeds 
of personal violence. In meditative mood they regard the occur- 
rences that come to pass, but do not try to resist or hinder them, 
as may be inferred particularly from 681 and 725. On two occa- 
sions, however, they influence Creon’s decision; once, when they 
save Ismene (770) from the rashness of the king, and again 
(1100) when they incite him, already wavering in his purpose, to 
decisive and immediate action. As in 1094 and elsewhere, so at 
the close of the play they draw conclusions from the course of the 
action and the sentiments of the speakers. 

The Choral Odes mark the successive steps in the development 
of the play. After the dramatic plot has been indicated in the 
prologue, the Chorus enters with its song of triumph. After the 
burial in violation of the decree of Creon, the Chorus celebrates 
human skill and wisdom, and condemns arrogance. After An- 
tigone has been detected and arrested in the act of performing 
the burial, the Chorus bewails the inherited woe of the house of 
the Labdacidae, and the helplessness and shortsightedness of 
mortals as contrasted with the almighty power of the ever blessed 
Zeus. When Haemon has left his father in passion, the Chorus 
celebrates the power of love, which has proved superior even to 
filial piety ; thereupon follow lyric strains from the Chorus and 
Antigone alternately ; and these are concluded by an ode of con- 
solation addressed to Antigone, who is then led away to her death. 
Finally, when Creon has relented, the Chorus sings a joyful hymn 
in praise of Dionysus, the protector of Thebes and the divine 
patron of the theatre. 

Of the seven extant plays of Sophocles the Antigone is marked 
by the severest style. No other play equals it in the extent of 
the choral odes, the number of melic verses being more than one- 
third of the whole number in the play. Before the time of 


REVIEW OF THE PLAY. 11 


Aeschylus only one actor was employed, and in this play we find 
Creon (162, 766, 1091), and afterwards the messenger (1155, 
1244), alone upon the stage in a colloquy with the Chorus. The 
third actor was introduced first by Sophocles. In the Antigone 
the three actors are together on the stage only in the second 
epeisodion, and even there only two persons at a time (not count- 
ing the Chorus) are engaged in the dialogue; the guard remains 
silent as soon as Antigone begins -to speak, and so ‘does Antigone 
when words pass between Ismene and Creon. The parodos con- 
tains anapaestic verses, the regular rhythm in Greek marches, and 
states the occasion of the entrance of the Chorus. This is the 
old form. The Chorus announces the entrance of all the principal 
persons, except in the case of Tiresias. The anapaestic and 
iambic verses that conclude melic strophes are likewise in strophic 
correspondence. Sophocles has avoided only in this play a change 
of speaker within the limits of one trimeter. The resolution of a 
long syllable into two short ones in the trimeter is found in this 
play only twenty-nine times (besides six times in the case of proper 
names), less frequently than in any other play of Sophocles with 
the exception of the Electra. Nowhere is an anapaest found in 
the first foot of the trimeter. A rigid symmetry is observable not 
only in the corresponding parts of the odes, but also sometimes 
in the relative number of lines given to each speaker in the 
dialogue. , 

There is nothing in the Antigone from which it is to be inferred 
that this play formed one of a tetralogy. Both the other extant 
plays, the material of which is taken from the same myth, the 
Oedipus Tyrannus and the Oedipus Coloneus, are distinguished 
from the Antigone by a different conception of the characters 
and treatment of the story, and by peculiarities of versification. 
There are, besides, many traditions that the Oedipus Coloneus 
was written in the last year of the poet’s life. Sophocles brought 
it to pass that single plays also were admitted to the dramatic 
contest. The custom of presenting tetralogies, although still prac- 
tised during his lifetime, soon afterward became obsolete. 


I. APISTO®ANOTS ΓΡΑΜΜΑΤΙΚΟΥ͂. 


᾿Αντιγόνη παρὰ τὴν πρόσταξιν τῆς πόλεως" θάψασα 
Ν a > , Ν » a , 
τὸν Πολυνείκην ἐφωράθη, καὶ εἰς μνημεῖον κατάγειον 
> “~ ‘ a ’ ιν 8 249 4 Ν 
ἐντεθεῖσα παρὰ τοῦ Κρέοντος ἀνήρηται"“ ἐφ᾽ ἡ καὶ 
Αἵμων δυσπαθήσας διὰ τὸν εἰς αὐτὴν ἔρωτα ξίφει ἑαυ- 


ν , 
5 TOV διεχειρίσατο. 


2 2% Ν A 4 / Re 
ἐπὶ δὲ τῷ τούτου θανάτῳ καὶ ἡ 


μήτηρ Εὐρυδίκη ἑαυτὴν ἀνεῖλεν. 
Κεῖται δὲ ἡ μυθοποιία καὶ παρὰ Ἐὐριπίδῃ ἐν ᾽Αντι- 
youn: * πλὴν ἐκεῖ φωραθεῖσα μετὰ τοῦ Αἵμονος" δίδοται 


πρὸς γάμου κοινωνίαν καὶ τέκνον τίκτει, τὸν Μαίονα. 
ε Ν ‘ “ ’ J ’ > ’ “A 
10 Ἡ μὲν σκηνὴ τοῦ δράματος ὑπόκειται ἐν Θήβαις ταῖς 


Βοιωτικαῖς. 
γερόντων. 


ὁ δὲ χορὸς συνέστηκεν ἐξ ἐπιχωρίων 
προλογίζει ᾿Αντιγόνη. 


πράγματα ἐπὶ τῶν Κρέοντος βασιλείων 
ραγμ ρ . 


c ’ A A 
ὑπόκειται δὲ τὰ 
τὸ δὲ κεφά. 


λαιόν ἐστι τάφος Πολυνείκους καὶ ᾿Αντιγόνης ἀναίρεσις 

‘ a , μι ‘ , > , lal ν 
15 καὶ θάνατος Αἵμονος καὶ μόρος Ἐὐρυδίκης, τῆς Αἵμονος 
μητρός. φασὶ δὲ τὸν Σοφοκλέα ἠξιῶσθαι τῆς ἐν Σάμῳ 


1 Named commonly Aristophanes 
of Byzantium. He was a gramma- 
rian and critic who lived in the second 
half of the second century before 
Christ, and was librarian of the Alex- 
andrian library. 

? Inasmuch as Creon in his position 
of ruler was the representative of the 
state. 

8 See L. and 8. ἀναιρέω II. 


4 Only fragments of this play have 
been preserved. 

5 Tf this is not a corrupt reading 
for μετὰ τοῦτο Αἵμονι, αὐτῷ should be 
supplied with δίδοται, and it is to be 
assumed that in the play of Euripides 
Haemon aided Antigone in the inter- 
ment of her brother, as, according to 
another myth, did Argia, the wife of 
Polynices, 


ΑΝΤΙΓΟΝῊΣ ὙΠΟΘΈΣΕΙΣ. 18 


στρατηγίας, εὐδοκιμήσαντα ἐν τῇ διδασκαλίᾳ τῆς 


᾿Αντιγόνης. 


λέλεκται δὲ τὸ δρᾶμα τοῦτο λβ΄ 


Il. ΣΑΛΟΥΣΤΙΟΥ ΑΝΤΙΓΟΝΗῊΣ ὙΠΟΘΕΣΙΣ. 


Τὸ μὲν δρᾶμα τῶν καλλίστων Σοφοκλέους. 


στα- 


’ὔ Ν ἈΝ ‘\ Ἁ ε / ε 4 Ἀ Ἁ 
σιάζεται δὲ τὰ περὶ τὴν ἡρωίδα ἱστορούμενα καὶ τὴν 


ἀδελφὴν αὐτῆς Ἰσμήνην. 


ε Ν Ν ἊΨ 9 3 a 
ὁ μὲν yap lwv” ev τοῖς 


διθυράμβοις καταπρησθῆναί φησιν ἀμφοτέρας ἐν τῷ 


5 ἱερῷ τῆς Ἥρας ὑπὸ Λαοδάμαντος τοῦ ᾿Ετεοκλέους" 


Μίμνερμος" δέ φησι τὴν μὲν Ἰσμήνην προσομιλοῦσαν 


Θεοκλυμένῳ" ὑπὸ Τυδέως κατὰ ᾿Αθηνᾶς ἐγκέλευσιν 


τελευτῆσαι. 


A \ > 3 Ν , Ν A ε , 
Ταῦυτα μεν ουν €OTL Τα ἕένως περι των ἡρωίδων 


ε 4 
10 ἱστορούμενα. 


ε / ἈΝ / / we 'N 
Ἢ μέντοι KO) δόξα σπουδαίας αυτας 


ὑπείληφε καὶ φιλαδέλφους δαιμονίως, ἣ καὶ οἱ τῆς 


τραγωδία ὶ ἑπό ὰ περὶ αὐτὰς διατέθειντα 
ραγφῳδίας ποιηταὶ ἑπόμενοι τὰ περ ς ινται. 


τὸ δὲ δρᾶμα τὴν ὀνομασίαν ἔσχεν ἀπὸ τῆς παρεχούσης 


Ν ε /, > ’ 
τὴν ὑπόθεσιν ᾿Αντιγόνης. 


δ. The Samian war began in the 
spring of Ol. 84,4 (442 B.c.). If Soph- 
ocles was appointed to a generalship 
in this war in consequence of the 
favorable impression made by his 
Antigone, it seems likely that the pre- 
sentation of this play occurred at the 
great Dionysia immediately prior to 
his appointment. Accordingly 443 
B.C. is the commonly accepted date 
of this play. 

7 Is reckoned as the thirty-second. If 
the time of their presentation is meant 
in this statement, these thirty-two 
plays would be distributed over the 
period lying between 469 B.c., when 
Sophocles presented his first play, and 
443 να. 


8 Suidas: Σαλούστιος, σοφιστής, 
ἔγραψεν εἰς Δημοσθένην καὶ Ἡρόδοτον 
ὑπόμνημα, καὶ ἄλλα. 

®Ton was a writer of tragedy, of 
lyric poetry, an historian and philos- 
opher, and lived in Chios about the 
time of Sophocles. The Dithyrambs, 
in which the statements referred to 
were contained, have not been pre- 
served. 

10 Mimnermus of Colophon, an ele- 
giac poet who flourished about 630 B.c. 
Bergk, Poet. Lyr. ii. Fr. 21: videtur 
excidisse id quod de Antigone dixerat 
Mimnermus. 

11 Theoclymenus, the seer men- 
tioned in the Odyssey, xv. 529, xvii. 
151, xx. 350. 


14 ἈΝΤΙΓΟΝῊΣ ὙΠΟΘΈΣΕΙΣ. 


© , A ¥ A Lal , A 
15 ὑπόκειται δὲ ἄταφον τὸ σῶμα Πολυνείκους. καὶ 
᾿Αντιγόνη, θάπτειν αὐτὸν πειρωμένη, παρὰ τοῦ Κρέον- 
τος κωλύεται, φωραθεῖσα δὲ αὐτὴ θάπτουσα ἀπόλλυται. 
‘ ν , ε ,’ 7, A Θ᾿ A ‘ > ta 
καὶ Αἵμων δέ, ὁ Κρέοντος, ἐρῶν αὐτῆς καὶ ἀφορήτως 
ἔχων ἐπὶ τῇ τοιαύτῃ συμφορᾷ, αὑτὸν διαχειρίζεται" 
90 ἐφ᾽ ᾧ καὶ ἡ μήτηρ Εὐριδίκη τελευτᾷ τὸν βίον ἀγχόνῃ. 


ΠῚ. 


᾿Αποθανόντα Πολυνείκη ἐν τῷ πρὸς τὸν ἀδελφὸν 

, ’ ¥ > Ν 4 4 
μονομαχίῳ Κρέων ἄταφον ἐκβαλὼν κηρύττει μηδένα 
αὐτὸν θάπτειν, θάνατον τὴν ζημίαν ἀπειλήσας" τοῦτον 
᾿Αντιγόνη ἡ ἀδελφὴ θάπτειν πειρᾶται. Καὶ δὴ λα- 

5 θοῦσα τοὺς φύλακας ἐπιβάλλει χῶμα: οἷς ἐπαπειλεῖ 
θάνατον 6 Κρέων, εἰ μὴ τὸν τοῦτο δράσαντα ἐξεύροιεν. 

“- ‘ , ‘ > , , 2O4 
οὗτοι τὴν κόνιν τὴν ἐπιβεβλημένην καθαίροντες οὐδὲν 
» tA > “A « > , Ἁ Ν 
ἧττον ἐφρούρουν. ἐπελθοῦσα ἡ ᾿Αντιγόνη καὶ γυμνὸν 
εὑροῦσα τὸν νεκρὸν ἀνοιμώξασα ἑαυτὴν εἰσαγγέλλει. 
,’ ε Ν ΄“ ’ ’ ’ 

10 ταύτην ὑπὸ τῶν φυλάκων παραδεδομένην Κρέων κατα- 
δικάζει καὶ ζῶσαν εἰς τύμβον καθεῖρξεν. ἐπὶ τούτοις 
Αἵμων, ὁ Κρέοντος υἱός, ὃς ἐμνᾶτο αὐτήν, ἀγανακτήσας 
ἑαυτὸν προσεπισφάζει τῇ κόρῃ ἀπολομένῃ ἀγχόνῃ, 

, "“ ’ 5»! - “ 
Τειρεσίου ταῦτα προθεσπίσαντος " ἐφ᾽ ᾧ λυπηθεῖσα 
> a ε ’ , ε ‘ > , Ν 

15 Εὐρυδίκη, ἡ Κρέοντος γαμετή, ἑαυτὴν ἀποσφάζει. καὶ 
τέλος θρηνεῖ Κρέων τὸν τοῦ παιδὸς καὶ τῆς γαμετῆς 
θάνατον. 


ANTITONH. 


Ta τοῦ δράματος πρόσωπα. 


᾿Αντιγόνη. 

Ἰσμήνη. 

Χορὸς Θηβαίων γερόντων. 
Κρέων. 

Αἵμων. 

Τειρεσίας. 


Φύλαξ ἄγγελος. 
"Ayyedos. 
Εὐρυδίκη. 

ΜυτΕΒ: 
Two Servants of Creon. 
An Attendant of Tiresias. 
Two Maids of Eurydice. 


First Scene. ANTIGONE AND ISMENE. 


Πρόλογος. 


ΑΝΤΙΓΟΝΗ. 
Ὦ κοωὺν αὐτάδελφον Ἰόμήνης! κάρα, 
cal > A 
dp’ οἷσ!θ᾽ ὅτι, Ζεὺς. τῶν! ἀπ᾿ Οἰδίπου κακῶν 
ε > ‘ Led ¥ 4 Lal ’ 
ὁποῖον οὐχὶ νῷν ἔτι ζώσαιν τελεῖ ; 


1, The rear of the stage represents 
a palace which has three doors, the 
middle door being the largest. At 
each side is a movable scene (7 πε- 
plaxros). That at the right of the 
spectators indicates the road to the 
city, that at the left the road to the 
country or to foreign parts. Anti- 
gone has sent for Ismene (18, 19) to 
come outside of the palace in order to 
hold this interview with her alone. 
The prologue indicates briefly the 
occurrences that precede the action 
of the play, and states the occasion 
of the conflict that forms the material 
of the tragedy (23-30). 


κοινόν: Schol. συγγενικόν, of the 


same family.— αὐτάδελφον: of the 
same parents. Cf. Aesch. Eum. 89, 
αὐτάδελφον αἷμα. ---- κάρα: expresses 


affection or respect in addressing a 
person. Cf. 899, 915; O. T. 950, 
Ἰοκάστης κάρα. So caput in Lat. 
Cf. Hor. Od. I. 24, 2, Tam cari 
capitis.—By this combination of 
epithets Antigone betrays her emo- 
tion. The verse may be rendered : 
O my own dear sister Ismene, of kin- 
dred race. 

2,3. ὅτι... ὁποῖον οὐχὶ xré.: that 
of the ills springing from Oedipus there 
is none that Zeus does not bring to pass, 


10 ΣΟΦΟΚΛΈΟΥΣ 


ὑδὲ ‘ ¥ > > Ν ¥ 3 > ld 
οὐδὲν yap οὔτ᾽ ἀλγεινὸν οὔτ᾽ ἀτήσιμον 
ΙΕ » Ν ἊΨ» ¥ ¥ ε aA > 
δ οὔτ᾽ αἰσχρὸν οὔτ᾽ ἄτιμον ἔσθ᾽, ὁποῖον οὐ 
τῶν σῶν τε κἀμῶν οὐκ ὄπωπ᾽ ἐγὼ κακῶν. 
‘ A , a> > , , 
καὶ νῦν τί TOUT αὖ φασι πανδήμῳ πόλει 
κήρυγμα θεῖναι τὸν στρατηγὸν ἀρτίως ; 
ἔχεις τι κεἰσήκουσας ; ἤ σε λανθάνει 
Ν ‘ , lal > nw , 
10 πρὸς τοὺς φίλους στείχοντα τῶν ἐχθρῶν κακά ; 


εἰς. ὅποῖον οὐχί, which is the indir. 
interr. after ὅτι for ποῖον οὐχί, is a 
more animated way of saying πάντα, 
or οὐδὲν κακόν ἐστιν ὅ τι οὐ Cf. O. T. 
1401 f., apd μου μέμνησθ᾽ ὅτι (variants 
ὅταν, ἔτι) of ἔργα δράσας ὑμῖν εἶτα δεῦρ᾽ 
ἐὼν ὁποῖ᾽ ἔπρασσον αὖθι. The use of 
the indir. for the dir. interr. is com- 
mon. Cf. Eur. Phoen. 878, ὁποῖα δ᾽ 


οὐ λέγων ἔπη eis ἔχθος ἦλθον. For 
other readings, see App. ---ἀπό: 


originating from the parricide and 
incest of Oedipus. These evils are 
enumerated in part in 49-57. — 
νῴν: dat., as appears from τῶν σῶν τε 
κἀμῶν (6), which amplifies the thought 
of the possession of every ill. νῷν 
(écay is taken as a gen. absol. by 
others. —ér: throws its force upon 
ζώσαιν and strengthens the implied 
antithesis, “the rest being dead.” 

4. ἀτήσιμον: ruinous, baneful, from 
ἀτᾶν (which is used in the pass. in 17, 
314). This is Dindorf’s conjecture 
for ἄτης ἄτερ of the Mss. (see App.), 
and is formed like ὀνήσιμος (995), dpe- 
λήσιμος (Aj. 1022), etc. 

δ. αἰσχρόν, ἄτιμον : point to 
the shame and reproach inherited 
from Oedipus by his children, while 
ἀλγεινόν and arhomoy refer to the fatal 
conflict of the brothers and the deso- 
late condition of the sisters. 

6. οὐκ: is a repetition of οὐ to add 
emphasis. See Kr. Spr. 67, 11,3. A 
somewhat similar repetition of οὐ in 


Phil. 416, οὐχ ὁ Τυδέως γόνος οὐδ᾽ οὗμ. 
πολητὸς Λαερτίῳ.. .. οὐ μὴ θάνωσιν. --- 
κακῶν: part. gen.; supply ὅν after 
ὁποῖον, forming supplementary pred. 
after ὄπωπα. G. 1094,7; H. 732 a. 

7. τί τοῦτ᾽ αὖ «ré.: an abridged 
form for τί ἐστι τοῦτο... τὸ κήρυγμα ὃ 
... θεῖναι. A similar turn in 218, 1049, 
1172; G. 1602; H. 1012 ἃ. -- αὖ : in- 
dicating impatience. —rav8qpw πόλει: 
the whole body of the citizens, called 
ἀστοῖσι in 193. . 

8. στρατηγόν: Creon proclaims 
himself βασιλεύς first in 162 ff.; as yet 
he is but στρατηγός. 

9. ἔχεις : “cognitum habes. So 
Eur. Orest. 1120, ἔχω τοσοῦτον τἀπίλοιπα 
δ᾽ οὐκ ἔχω. In Lat. habere some- 
times has this sense.” Wund.—keloy- ἡ 
κουσας: for the crasis, see α΄, 43, 2; 
H. 77 ¢. 

10. τῶν ἐχθρῶν : evils proceeding 
Jrom our enemies against our friends. 
The gen. of source with στείχοντα 
without a prep. Schol. τὰ ἀπὸ τῶν 
ἐχθρῶν κακὰ εἰς ἡμᾶς στείχοντα. Soph. 
is fond of omitting preps. in such 
consts. Cf. O. T. 152, rls... Πυθῶνος 
ἔβας; 142, βάθρων ἵστασθε; 580, πάντ᾽ 
ἐμοῦ κομίζεται. Phil. 198 f., τὰ παθή- 
ματα κεῖνα πρὸς αὐτὸν τῆς ὠμόφρονος 
Χρύσης ἐπέβη (which is an exact par- 
allel of our sent.). By οἱ φίλοι she 
means Polynices; by τῶν ἐχθρῶν, 
Creon, who had become ἐχθρός since 
the κήρυγμα had come to her knowl- 


ANTITONH. 17 


ΓΣΜΗΝΗ. 


ἐμοὶ μὲν οὐδεὶς μῦθος, ᾿Αντιγόνη, φίλων 
» ε ‘ ¥ φ 3 Ν 9 > > 9 
οὔθ᾽ ἡδὺς οὔτ᾽ ἀλγεινὸς ἵκετ᾽, ἐξ ὅτου 


δυοῖν ἀδελφοῖν ἐστερήθημεν δύο, 


μιᾷ θανόντων ἡμέρᾳ διπλῇ χερί" 


15 ἐπεὶ δὲ φροῦδός ἐστιν ᾿Αργείων στρατὸς 
> ἈΝ al a“ ὑδὲ ἴδ᾽ ε , 
ἐν νυκτὶ TH νῦν, οὐδὲν οἶδ᾽ ὑπέρτερον, 


¥ 9 > “ a yy 3% > id 
οὔτ εὐτυχοῦσα μᾶλλον οὔτ᾽ ἀτωμένη. 


ἈΝΤΙΓΌΝΗ. 


ἤδη καλῶς, καί σ᾽ ἐκτὸς αὐλείων πυλῶν 


“ΟΣ 9 > 55 2 ε / 4, 
τοῦδ᾽ οὕνεκ᾽ ἐξέπεμπον, ὡς μόνη κλύοις. 


edge. The plur. makes the statement 
more general. For similar instances, 
see 99, 276, 565. W., with many other 
editt., takes τῶν ἐχθρῶν as obj. gen. 
with κακά, -t.e. evils that come upon 
enemies. Wund. understands by these 
evils the denial of burial rites, which 
applies equally well, however, to 
’ either interpretation. 

11, ᾿Αντιγόνη : occasions an ana- 
paest in the fifth foot. Soph. admits 
the anapaest for the iambus in the 
first foot, and in the case of proper 
names also in the third, fourth, and 
fifth.— φίλων : obj. gen. with μῦθος, 
word concerning friends. Cf. O. T. 495, 
φάτιν Οἰδιπόδα. Aj. 222, ἀνέρος ayye- 
λίαν. 

12. ἐξ ὅτου: “Soph. has not been 
careful to mark the exact sequence 
of the events preceding the action 
of the play. But the death of the 
brothers is supposed to have taken 
place some time before the rout of 
the Argive host.” Camp. 

13. δυοῖν ἀδελφοῖν : gen. of separa- 
tion. See G. 1117; H. 748. Such com- 
binations as δύο... δυοῖν 
ἴσοι. 


... διπλῇ, 
. « ἴσους (142), αὑταὶ. .. τῶν 


αὐτῶν (929), μέλεοι μελέαν (977), and 
contrasts in numerals like δύο... μίᾳ 
(cf. 170, 989), are much sought by the 
tragic writers. 

14. θανόντων : in agreement with 
ἀδελφοῖν. Such changes between dual 
and plur. are not infrequent; cf. ὅθ. 
— διπλῇ : mutual ; so in 170, but in 53 
it has the more exact sense of double, 
and in 51 it is poetic for δύο. 

15. ἐπεί: since. Schol. ἀφ᾽ οὗ. So 
ὅτε in Hom. JI. xxi. 80, ἠώς μοί ἐστιν 
ἥδε δυωδεκάτη ὅτ᾽ ἐς Ἴλιον εἰλήλουθα. 

16. ἐν νυκτί: the dialogue opens 
at the dawn succeeding the night in 
which the Argives fled. — ὑπέρτερον : 
further. 

17. εὐτυχοῦσα κτέ.: this clause is 
epexegetic of οὐδὲν ὑπέρτερον and in 
supplementary partic. const. after 
οἶδα. --- μᾶλλον : to be taken with both 
partics. 

18. ἤδη Kadds: sc. σὲ οὐδὲν ὑπέρτε- 
ρον εἰδυῖαν. A reproach is implied that 
Ismene did not concern herself very 
much with what occurred outside of 
the palace. 

19. τοῦδε: anticipates the clause 
introduced by as. — ἐξέπεμπον : J sent 


18 


ΣΟΦΟΚΛΈΟΥΣ 


ΙΣΜΗΝΗ. 


90 τί δ᾽ ἔστι; δηλοῖς γάρ τι καλχαίνουσ᾽ ἔπος. 


ἈΝΤΙΓΌΝΗ. 


» ‘ , “A ‘ 4 4 
ov yap τάφου νῷν τὼ κασιγνήτω Κρέων 
τὸν μὲν προτίσας, τὸν δ᾽ ἀτιμάσας ἔχει; 
> td id ε ΄ ‘ 4 
Ereoxhéa μέν, as λέγουσι, σὺν δίκῃ 
χρησθεὶς δικαίᾳ καὶ νόμῳ, κατὰ χθονὸς 


¥ “A Ἂν ¥ Lal 
25 ἔκρυψε τοῖς ἔνερθεν ἔντιμον νεκροῖς", 


΄ rn ἊΨ ᾿ “2 
2 Suv βικης XFVIEG 
24 W.. χρηστοῖς. 9 7 ; PAA, 
{8 . pe las ( 
for you (to come) out. The act. is used —_in appos. with its parts, τὸν μὲν... τὸν 
here for the mid.; so réupasin 161; δέ, Cf. 561. 6. 914; Η. 624d. 


mid. in O. T. 951, ri μ᾽ ἐξεπέμψω δεῦρο 
τῶνδε δωμάτων. 

20. δηλοῖς : trans., its object being 
the following clause. Cf. 242, 471. 
- καλχαίνουσα: the excited mind 
is often likened to the sea made dark 
by a storm. So Eur. Heracl. 40, ἀμφὶ 
τοῖσδε καλχαίνων τέκνοις. Cf. Hom. 7]. 
xxi. 551, πολλὰ δέ οἱ κραδίη πόρφυρε. ---- 
ἔπος : matter; accus. of internal obj. 

21. οὐ.... ἔχει : the statement put 
in the form of a question expresses in- 
dignation.— ydp: used here, and freq. 
in the dialogue, with an ellipsis of 
that for which the sent. thus intro- 
duced gives the reason. “Yes” or 
“No” may then be supplied to suit 
the connection. Cf. 511, 517, 566, 
743. — τάφου : “since the partics. προ- 
ticas and ἀτιμάσας are used in the 
sense of ἀξιώσας and οὐκ ἀξιώσας, the 
gen. seems to depend on the idea of 
value in both, though it is more 
directly joined with the latter partic.” 
Wund. See G. 1133; H. 746. W., 
Ell., and others take τάφου as a priva- 
tive gen. with ἀτιμάσας. ---- νῷν : dat. of 
interest.—rod κασιγνήτω: the whole 


22. ἀτιμάσας ἔχει: the aor. or pf. 
partic. with ἔχειν is used either as an 


emphatic form when the idea of pos- 
session is to be expressed, or simply 
to denote more vividly the continu- 
ance of the state or condition effected; 
here, and freq. in tragedy, in the lat- 
ter way. Cf. 82, 77, 180, 192. 

24. χρησθεὶς xré.: having treated 
with righteous justice and according to 
law. See ΑΡΡ. ---δίκῃ δικαίᾳ: of Eur. 
Phoen. 1651, ἔννομον τὴν δίκην. 

25. ἔκρυψε: buried; so in 288. --- 
ἔνερθεν : lit. from below. So πρόσθεν, 
ὕπερθεν, κάτωθεν, etc., are often used 
without reference to motion. Cf. 
1070. — νεκροῖς : the Greeks seem to 
have believed that the spirits of the 
dead whose bodies were unburied 
could not enter into the realm of 
Hades, but were doomed to wander 
until their bodies received burial 
rites. No curse was so terrible as 
that one “might die without burial.” 
It is, therefore, not surprising that 
the tragedy of the Antigone should 
hinge upon the discharge of this 
duty. Cf. Hom. JI. xxiii. 71 ff. 


ΑΝΤΙΓΟΝΗ. 19 


τὸν δ᾽ ἀθλίως θανόντα Πολυνείκους νέκυν 
ἀστοῖσί φασιν ἐκκεκηρῦχθαι τὸ μὴ 
τάφῳ καλύψαι μηδὲ κωκῦσαί τινα, 
2” > + ¥ > La) ‘ 
ἐᾶν δ᾽ ἄταφον, ἄκλαυτον, οἰωνοῖς γλυκὺν 
80 θησαυρὸν εἰσορῶσι πρὸς χάριν βορᾶς. 
aA 4 εν > Ν 4 Ν 
τοιαῦτά φασι τὸν ἀγαθὸν Κρέοντα σοὶ 
» ’ ’ Ν > 4 4 > ν 
κἀμοί----λέγω γὰρ κἀμέ --- κηρύξαντ᾽ ἔχειν, 
καὶ δεῦρο νεῖσθαι ταῦτα τοῖσι μὴ εἰδόσιν 
σαφῆ προκηρύξοντα, καὶ τὸ πρᾶγμ᾽ ἄγειν 
> ε 3 3 4 > > a ΕΝ , A 
35 οὐχ ὡς παρ οὐδέν, ἀλλ᾽ ὃς ἂν τούτων τι δρᾷ 
’ “A ’ 3 / 
φόνον προκεῖσθαι δημόλευστον ἐν πόλει. 
οὕτως ἔχει σοι ταῦτα, καὶ δείξεις τάχα 


26. τὸνδέ: d¢is antithetic to μέν in 
23. --- ἀθλίως : indicates the pity of 
the sister. —8avovra: belongs to Πολυ- 
νείκους in thought, although in agree- 
ment with νέκυν. 

27. φασίν: subj. indef., like the 
Eng. they say. — ἐκκεκηρῦχθαι : pass. ; 
the following infs. are its subj. 

29. édy: the subj. is πάντας implied 
in twd.— ἄταφον : supply εἶναι after 
ἐᾶν. Cf. Trach. 1083, ἀγύμναστόν μ᾽ 
ἐᾶν. --- οἰωνοῖς : dat. of interest with 
θησαυρόν (= εὕρημα), which is in appos. 
with νέκυν. 

30. πρὸς χάριν βορᾶς : either ex- 
presses the purpose, ἐᾶν τοῖς οἰωνοῖς 
ἵνα ἢ αὐτοῖς βορά, or perhaps better 
taken with εἰσορῶσι, when the sense 
will be looking to the pleasure of 
a repast (Schol. πρὸς τέρψιν tpopijs), 
or looking upon (it) for the sake of food 
(πρὸς χάριν = ἕνεκα). 

31. τὸν ἀγαθόν: ironical. 
275. 

32. σοὶ κἀμοί: the decree was pro- 
claimed to the citizens, but Antigone 
represents it, with an exaggeration 
due to her excited feelings, as aimed 


So in 


esp. at Ismene -and herself, since 
the duty of interment pertained to 
them first of all as the nearest of kin to 
the slain. — κἀμέ: treated as an iso- 
lated word. κἀμοί might have been 
repeated. Cf. ἥδε in 567. 

33. μή: unites in Soph. with εἰδέναι 
and εἰδώς, οὐ, οὐκ, οὐχί, and ἀπό, 
by synizesis. See Ὁ. 47; Η. 78. Cf. 
263, 535. For the use of μή with a 
partic. expressing cond., see G. 1612; 
H. 1025. 

34. σαφῆ: pred., with προκηρύ-: 
tovra. — προκηρύξοντα: : for the use 
of the fut. partic. to express purpose, 
see G. 1563, 4; H. 969 c.—dyew: 
hold, esteem ; like Lat. ducere. 

35. ὡς map οὐδέν: as equal to 
nothing, i.e. as of no account. Cf. 466. 
-- τούτων : neut. 

96. προκεῖσθαι : supply τούτῳ from 
ὅς as indir. Ο]. --- δημόλευστον : by 
public stoning. ‘This compound is not 
found elsewhere except in Lycophro 
(Alex. 331, πρέσβυν δημόλευστον), who 
borrowed it from Soph. 

37. οὕτως xré.: such is the situa- 
tion. Cf. El. 761, τοιαῦτά σοι ταῦτ᾽ 


20 : ΣΟΦΟΚΛΈΟΥΣ 


εἴτ᾽ εὐγενὴς πέφυξας εἴτ᾽ ἐσθλῶν κακή. 


ΣΜΉΝΗ. 


τί δ᾽, ὦ ταλαῖφρον, εἰ τάδ᾽ ἐν τούτοις, ἐγὼ 
40 λύουσ᾽ ἂν ἢ ᾿φάπτουσα προσθείμην πλέον ; 


ἈΝΤΙΓΌΝΗ. 


εἰ ξυμπονήσεις καὶ ξυνεργάσει σκόπει. 


ΙΣΜΗΝΗ. 


“-, δύ a , > t 
ποῖον TL κιν υνευμα; ποι γνωμῆὴς TOT εἰ; 


ANTITONH. 


εἰ τὸν νεκρὸν ξὺν τῇδε κουφιεῖς - χερί. 


ἐστίν. --- σοί: ethical dat. 
H. 770. 

38. ἐσθλῶν : sc. παῖς. In accordance 
with the principle of the ancients 
fortes creantur fortibus et 
bonis. Cf. Phil. 874, εὐγενὴς ἡ φύσις 
κὰξ εὐγενῶν ἡ σή. 

39,40. rl... προσθείμην πλέον: 
lit. what more could I add, i.e. of what 
use could I be? (not as L. and §., 
what should I gain?). Cf. O. C. 
767, οὐκ ἤθελες θέλοντι προσθέσθαι 
χάριν; ---οε-ἰ τάδ᾽ ἐν τούτοις : Schol. 
εἰ ταῦτα Κρέων ἐκέλευσεν. --- λύουσ᾽ ἢ 
᾽φάπτουσα: a colloquial phrase, like 
τί δρῶν ἢ τί φωνῶν, οὔτε πάσχων οὔτε 
δρῶν, having the general sense of in 
what possible way. The expression is 
evidently borrowed from the art of 
weaving, “by loosening the web or 
by tying fast a new thread.” Cf. 
Aj. 1316, εἰ μὴ ξυνάψων ἀλλὰ συλλύσων 
πάρει. W. understands λύουσα to 
refer definitely to Ismene’s attempt 
by entreaties to conciliate Creon, and 
ἐφάπτουσα to her violent opposition, 
which would involve a new conflict. 
Others take λύουσα in the sense of 


G. 1171; 


undoing, i.e. violating (like λύειν νόμον), 
and ἐφάπτουσα in the opposite sense 
of confirming (Schol. βεβαιοῦσα) the 
decree. So L. and §. 

41. ξυνεργάσει: the ending -e for 
the more usual -ἢ is freq. in the dia- 
logue. Cf. 90, 93. See G. 624; H. 
384. 

42. κινδύνευμα : cognate accus. after 
the first two verbs in the preceding 
verse. — γνώμης : part. gen. G. 1088; 
H. 757.—ed: from elu. Cf. O. C. 
170, ποῖ τις φροντίδος ἔλθῃ ; 

43. The const. of 41 is continued 
as if 42 had not intervened. An- 
tigone’s calm decision presents a 
strong contrast to the painful agita- 
tion of Ismene.— ξύν : together with 
τῇδε χερί, i.e. TH ἐμῇ χερί. Antigone 
holds up her right hand as she speaks. 
Others join χερί directly with κουφιεῖς 
and take tiv τῇδε as equiv. to ξὺν ἐμοί. 
— κουφιεῖς : κουφίζειν = to raise up for 
burial. Antigone’s first intention is 
to lift the body with Ismene’s help, 
and give it proper burial. Being un- 
able to do this unaided, she sprinkles 
the dust. 


ANTITONH. 21 


ISMHNH. 


> \ nw θ ,ὔ > > 4 ’ 
ἢ γὰρ νοεῖς θάπτειν σφ᾽, ἀπόρρητον πόλει; 


ANTITONH. 


Ν A : ae. \ Ἂν , x ‘ Ν , 

45 τὸν γοῦν ἐμὸν Kal τὸν σόν, HY σὺ μὴ θέλῃς, 
3 / > Ν Ν gee) ε ’ 
ἀδελφόν: οὐ γὰρ δὴ προδοῦσ᾽ ἁλώσομαι. 


ΙΣΜΗΝΗ. 


> s , > , 
ὦ σχετλία, Κρέοντος ἀντειρηκότος ; 


ANTITONH. 


tA? ὑδὲ Sin" a oA > ¥ , 
a οὐδὲν AUT@ τῶν EUWY μ᾽ εἰργειν μετα. 


ΙΣΜΗΝΗ. 


οἴμοι: φρόνησον, ὦ κασιγνήτη, πατὴρ 


50 ὡς νῷν ἀπεχθὴς δυσκλεής τ᾽ ἀπώλετο, 


46 W. brackets this verse. 


44. γάρ: expresses surprise, like 
Lat. nam, Eng. what, why. What, 
do you intend, etc. Cf. also 574, 782, 
736. —odé and the Dor. viv are 

used by the tragedians for the masc. 
and fem., sing. and plur. σφέ is some- 
times used refiexively, and viv may 
be neut. — ἀπόρρητον : in appos. with 
θάπτειν. 

45. tov... ἐμὸν κτέ.: in appos. 
with opé.— θέλῃς : sc. θάπτειν. An- 
tigone says “I shall at any rate bury 
my brother, and in doing that yours 
also, if you shall not be willing to do 
it.” Others with a different punctua- 
tion: “I shall at least bury my brother 
even if you shall not be willing to 
bury yours.” 

41. σχετλία: daring, reckless. Is- 
mene comes back to the thought 
of 44. 

48. οὐδέν : adv.— τῶν ἐμῶν : though 
plur., refers particularly to Poly- 


nices. Cf. τοὺς φίλους, 10. Gen. of 
separation with εἴργειν. --- μέτα: 1.6. 
μέτεστιν. 


50. “Ismene now bids her sister 
reflect upon the series of misfortunes 
which had befallen their ill-starred 
family, and not add by her imprudent 
conduct to their troubles.” Bl. — vv: 
dat. of interest.—darex Or)s δυσκλεής Te: 
detested and infamous. For the Hom. 
version of the Theban myth, see Hom. 
Od. xi. 271 ff. In the three plays writ- 
ten by Soph. on the Oedipus legend 
the details of the story are varied to 
suit the purpose of each play. In the 
0.C., the aged king passes from earth 
by a glorious translation; the Thebans 
desire the possession of his grave, 
and the place of his departure be- 
comes in Attic legend a sanctuary of 
refuge. In the Ὁ. T., the death of 
the king does not follow upon his 
self-inflicted blindness, and in this 


ΣΟΦΟΚΛΈΟΥΣ 


πρὸς αὐτοφώρων ἀμπλακημάτων διπλᾶς 
¥ > Ld >. > > “A id 
ὄψεις ἀράξας αὐτὸς avroupy@ χερί" 
ἔπειτα μήτηρ καὶ γυνή, διπλοῦν ἔπος, 
πλεκταῖσω ἀρτάναισι λωβᾶται βίον" 

55 τρίτον δ᾽ ἀδελφὼ δύο μίαν καθ᾽ ἡμέραν 
αὐτοκτονοῦντε, τῶ ταλαιπώρω, μόρον 

‘ Ld > 2° Ὁ > ’ ΄“ 

κοινὸν κατειργάσαντ᾽ ἐπ᾿ ἀλλήλοιν χεροῖν. 
νῦν δ᾽ αὖ μόνα δὴ νὼ λελειμμένα σκόπει 


ν Ld > > ’ > 

ὅσῳ κάκιστ᾽ ὀλούμεθ᾽, εἰ 
60 ψῆφον τυράννων ἢ κράτη 
passage also ἀράξας is prior in time to 
Aero. The blinding of his eyes fol- 
lows upon the suicide of Iocasta in 
the O. T., and this is not contradicted 
by ἔπειτα (53), as this word here sim- 
ply introduces the second fact of the 
narration without regard to sequence 
in time. 

51. πρός: in consequence of. Cf. O. 
T. 1236, πρὺν τίνυς wor’ αἰτίας ; — avro- 
Φώρων : lit. caught in the very act. The 
adj. is transferred here from the doer 
to the thing done, and the idea is that 
Oedipus was caught in the guilt of in- 
cest. We may render, misdeeds dis- 
covered at the very time they were done. 
The sense self-detected commonly given 
is favored by Jebb, and is supported 
by the later representation found in 
the O. 7., in which the detection 
through the efforts of Oedipus him- 
self is an invention of the poet which 
is foreign to the original form of the 
myth. — διπλᾶς : see on 14. 

53. διπλοῦν ἔπος: Schol. διπλοῦν 
ἕνομα ἔχουσα. Double in reference to 
Tocasta’s relation to Oedipus. 

54. Cf. Ο. T.1263, ob δὴ κρεμαστὴν 
τὴν γυναῖκ᾽ ἐσείδομεν πλεκταῖσιν αἰώραι- 
σιν ἐμπεπλεγμένην. --- λωβᾶται : ends 
disgracefully. 


νόμου Bia 
παρέξιμεν. 


55. τρίτον δέ: as if πρῶτον μέν had 
preceded ἔπειτα in the enumeration. 
— δύο μίαν : see on 13. 

56. αὐτοκτονοῦντε : by mutual slaugh- 
ter, as if ἀλληλοκτονοῦντε. Cf. 172. 
The refi. is used in the reciprocal 
sense in 145 also. Cf. Aesch. Sept. 
805, τεθνᾶσιν ἐκ χερῶν αὐτοκτόνων. 

57. κατειργάσαντο «ré.:. translate 
as if it were κατειργάσαντο χερσὶ μόρον 
ἐπ᾿ ἀλλήλοις. This use of ἐπί is com- 
mon. Cf. Hom. JI. iii. 132, ἐπ᾽ aa- 
λήλοισι φέρον πολύδακρυν “Apna. — χε- 
ροῖν: dat. of means, by violent hands. 
χείρ, ποῦς, and similar words are often 
added for the sake of vividness. 

58. δή: gives emphasis to μόνα, 
like Eng. all alone. — vo: transferred 
from the dependent sent. and made 
more emphatic. Prolepsis. See H. 
878. 

59. ὅσῳ: by how πεμοῆι. ---- κάκιστα: 
i.e. of all the members of the royal 
house. Ismene represents the case 
in an exaggerated tone, so as to work 
upon the feelings of her sister. — 
ὀλούμεθα : change of number. See 
on 14.— βίᾳ: in defiance of the 
law. In 79, Bix πολιτῶν. 

60. : plur. for sing., as in 
10. The gen. limits both substs. 


ΑΝΤΙΓΟΝΗ. 23 


> 3312 A Ἀ A ‘ La JERS. 
ἀλλ᾽ ὠννοεῖν χρὴ τοῦτο μὲν γυναῖχ᾽ ὅτι 
¥ 
ἔφυμεν, ὡς πρὸς ἄνδρας οὐ μαχουμένα - 
» > 9 > > ’ > / 
ἔπειτα δ᾽ οὕνεκ᾽ ἀρχόμεσθ᾽ ἐκ κρεισσόνων, 


\ A> > 4 » ων > 3 ’ 
καὶ TAUT ακουειν KATL TOVO adyiova. 


> Ν A > > “Ὁ \ ε Ν ἈΝ 
65 ἐγὼ μὲν οὖν αἰτοῦσα τοὺς ὑπὸ χθονὸς 
΄ ¥ ε 4 ΄ 
ξύγγνοιαν ἴσχειν, ὡς βιάζομαι τάδε, 


τοῖς ἐν τέλει βεβῶσι πείσομαι: τὸ γὰρ 


περισσὰ πράσσειν οὐκ ἔχει νοῦν οὐδένα. 


ἈΝΤΙΓΌΝΗ. 


Ψ > > >". 
οὔτ᾽ ἂν κελεύσαιμ ovr av, εἰ θέλοις ἔτι 


61. τοῦτο μέν : adv., in the first place, 
with which ἔπειτα δέ below is corre- 
lated. Cf. O. C.440, τοῦτο μέν... of δέ. 
Cf. also Phil. 1346, τοῦτο pév .. . εἶτα. 
—yvvaike: pred. after ἔφυμεν. See 
G. 907 ; H. 596. L. and S. φύω B. II. 
Cf. 79. 

62. ὡς: join with μαχουμένα; lit. 
as not being about to contend, i.e. as 
not fitted (by nature) to contend. Cf. 
O. T. 625, ὡς οὐχ ὑπείξων λέγεις; 
El. 1025, ὡς οὐχὶ συνδράσουσα νουθε- 
τεῖς τάδε. The same sentiment is found 
in El. 997, γυνὴ μὲν οὐδ᾽ ἀνὴρ ἔφυς, σθέ- 
ves δ᾽ ἔλασσον τῶν ἐναντίων χερί. 

63. οὕνεκ᾽... ἀκούειν : three consts. 
are proposed: (1) οὕνεκα = ὅτι, be- 
cause, and ἀκούειν depends on ἔφυμεν. 
(It may be objected that ἀκούειν is 
not stated to be a determination of 
nature but a result of circumstances.) 
(2) οὕνεκα as before, but ἀκούειν de- 
pends on χρή supplied from 61. (But 
is not the principal notion in ἐννοεῖν 1) 
(3) οὕνεκα = that, and ἀκούειν depends 
on ἀρχόμεσθα as an epexegetic inf., 
where ὥστε might be prefixed. So W. 
and most editt.— ἀρχόμεσθα : for the 
form, see G. 777, 1; H. 376 D, c. 

64. καὶ.... κἄτι: both...and still. 


- ἀκούειν : obey. Cf. Elect. 340, τῶν 
κρατούντων ἐστὶ πάντ᾽ ἀκουστέα. --- 
τῶνδε: refers to the same as ταῦτα. 

65. τοὺς ὑπὸ χθονός: refers to 
Polynices. In 77 Antigone first refers 
to the gods. The plur. as in 10. 

66. The tragic writers often use in 
place of the verb the corresponding 
subst. with ἔχειν, ἴσχειν, νέμειν, τρέφειν, 
τίθεσθαι, to make prominent the state 
implied in the subst. — τάδε: accus. 
of cognate meaning, the noun being 
implied in the verb. G. 1054; Η. 
716 b. Cf. Lat. haec cogor. Cf. 
1073. 

67. BeBaor: the verbs come, go, and 
stand are often used by the tragedians 
for the more colorless become and be. 
Cf. Elect. 1056, ὅταν ἐν κακοῖς βεβήκῃς. 
— Ismene refers to Creon. 

68. περισσά : things superfluous, 
hence extravagant. 

69. ἄν: in anticipation of δρῴης, 
before which it is repeated. Sucha 
repetition of ἄν often occurs when 
special emphasis is to be given to 
some word or phrase in close connec- 
tion with which & is then placed, 
as ἐμοῦ ye in this sent. See GMT. 
223. 


24 ΣΟΦΟΚΛΈΟΥΣ 


τὸ πράσσει, ἐμοῦ γ᾽ ἂν ἡδέως δρῴης μέτα. 
ἀλλ᾽ ἴσθ᾽ ὁποία σοι δοκεῖ" κεῖνον δ᾽ ἐγὼ 


θώψω. 


καλόν μοι τοῦτο ποιούσῃ θανεῖν " 


φίλη μετ᾽ αὐτοῦ κείσομαι, φίλου μέτα, 


΄ » 
ὅσια πανουργῆσασ . 


» Ἀ , ,ὔ 
ἐπεὶ πλείων χρόνος 


75 ὃν δεῖ μ᾽ ἀρέσκειν τοῖς κάτω τῶν ἐνθάδε: 


.“ ’ 
ἐκεῖ γὰρ αἰεὶ κείσομαι. 


σοὶ δ᾽ εἰ δοκεῖ, 


‘ ΄- “~ » » » , > ¥ 
Ta Τῶν θεῶν εντιμι, ατιμασασ εχέε. 


ΙΣΜΗΝΗ. 


Se Ν » Ἂν a Ν δὲ 
ἐγὼ μὲν οὐκ ἄτιμα ποιοῦμαι, τὸ δὲ 
βίᾳ πολιτῶν δρᾶν ἔφυν ἀμήχανος. 


ANTITONH. 


80 σὺ μὲν τάδ᾽ ἂν προὔχοι᾽- ἐγὼ δὲ δὴ τάφον 
χώσουσ᾽ ἀδελφῷ φιλτάτῳ πορεύσομαι. 





11 W. ὁποίᾳ. 76 W. ἀεὶ. 

10. ἐμοῦ: with μέτα; for the accent, 
see G.116, 1; H. 109. --- ἡδέως : sc. ἐμοί. 
Cf. 436. Transl.: would your acting 
with me be agreeable to me. 

71. ἴσθ᾽ ὁποία σοι δοκεῖ: be such 
as seems good in your sight (i.e. base). 
ἴσθι from εἰμί. Cf. Phil. 1049, τοιοῦ- 
τός εἰμ᾽ ἐγώ. 

72. θάψω : the position of this word 
and the following asyndeton give em- 
phasis and indicate the firm determi- 
nation of the heroine. ‘ Antigone 
knows from the beginning, with the 
heightened consciousness of passion, 
the consequences of her act. There 
is no ‘irony of fortune’ so far as 
she is concerned.” Camp. 


74. ὅσια πανουργήσασα: presents ᾿ 


in a striking light the entire conflict 
of this tragedy. Antigone violates the 
decree of the ruler, but in doing so 
she performs a religious and holy 


deed. Cf. 924. The form of the 
expression is the so-called oxymoron. 
So in Eng. “cruel kindness,” “wise 
nonsense.” ‘The Oxford edit. quotes 
from Young’s Night Thoughts, “with 
pious sacrilege a grave I stole.” 

75. ὅν: accus. of duration of time. 
-- τῶν ἐνθάδε: concisely for ἢ ὃν δεῖ 
μ᾽ ἀρέσκειν τοῖς ἐνθάδε. For the gen., 
see G. 1153; H. 643 b. 

76. ἐκεῖ: i.e. in Hades. 

ΤΊ. τὰ τῶν θεῶν ἔντιμα : i.e. ἃ τοῖς 
θεοῖς ἔντιμα νομίζεται, the rites of 
burial. — ἀτιμάσασ᾽ ἔχε : see on 22. 

78, 79. τὸ δρᾶν : join with auhya- 
vos. (ὁ, 1545; H. 961. Tam incapa- 
ble of acting against the will, etc, 

80. ἂν προὔχοιο : προέχεσθαι, hold be- 
Sore one’s self as a screen, hence allege as 
a pretext. For the opt. with ἄν express- 
ing mild command, see GMT, 237, — 
δή: now, as the next thing to be done. 


ANTITONH. 25 


ISMHNH. 


»¥ ’ὕ ε ε 4 , 
οἴμοι ταλαίνης, ὡς ὑπερδέδοικά σου. 


ANTITONH. 


, /, Ν Ν 50 7 / 
μή μου προτάρβει' τὸν σὸν ἐξόρθου πότμον. 


ΙΣΜΗΝΗ. 


> 3 > 4 A Ν 
ἀλλ᾽ οὖν προμηνύσῃς γε τοῦτο μηδενὶ 
85 τοὔργον, κρυφῇ δὲ κεῦθε, σὺν δ᾽ αὕτως ἐγώ. 


ANTITONH. 


¥ , 
OLLOL, καταύδα. 


πολλὸν ἐχθίων ἔσει 


yD 2X8 Ν lal , (ὃ 
σιγωσ, cov μὴ πᾶσι κηρύξῃς ταοξε. 


ISMHNH. 


θερμὴν ἐπὶ ψυχροῖσι καρδίαν ἔχεις. 


ΑΝΤΙΓΟΝΗ. 


ἀλλ᾽ οἶδ᾽ ἀρέσκουσ᾽ οἷς μάλισθ᾽ ἁδεῖν με χρή. 


ISMHNH. 


90 εἰ καὶ δυνήσει γ᾽. ἀλλ᾽ ἀμηχάνων ἐρᾷς. 


82. ταλαίνης : with οἴμοι and ὥμοι 
the tragic writers connect prons. and 
adjs. in the gen. only when these refer 
to the second or third pers. For the 
first pers. the nom.is used. Hence τα- 
Aaivns must refer to Antigone. See G. 
1129; H. 761. —ds: excl.; so in 320, 
1178, 1270. 

84. ἀλλ᾽ οὖν: but at all events. — 
προμηνύσῃς . - . μηδενί : the usual 
position of the neg. before the com- 
mand is here reversed. So Phil. 332, 
οἴμοι ppdons μοι μὴ πέρας For the 
subjv. in prohibition, see G. 1346 ; 
H. 874 a. 

86. οἴμοι: here an excl. of impa- 
tience. Cf. 320. Oh, no! Speak it out 


(καταύδα) ! ---- πολλόν: adv. accus. 
This form, which is Ion., occurs in 
tragedy besides here only in Trach. 
1196 (πολλὸν ἔλαιον), and there also in 
a trimeter. 

87. σιγῶσα: by your silence. ἐὰν μὴ 
«ré, explains σιγῶσα further. Such a 
neg. additional clause to give empha- 
sis to the affirmation is not infrequent. 
Cf. 443, 492. Antigone shows her in- 
creasing emotion. 

88. θερμὴν ἐπὶ ψυχροῖσι: you have 
a heart hot for chilling deeds, i.e. that 
cause one to chill with fear. So 
Hom. speaks of φόβος κρυερός, and 
Pind. has κρυόεν μάντευμα. 

90. ἀμηχάνων: you desire imprac- 


20 SOPOKAEOYS 


ἈΝΤΙΓΌΝΗ. 


οὐκοῦν, ὅταν δὴ μὴ σθένω, πεπαύσομαι. 


ΙΣΜΗΝΗ. 
ἀρχὴν δὲ θηρᾶν οὐ πρέπει τἀμήχανα. 


ἈΝΤΙΓΌΝΗ, 


εἰ ταῦτα λέξεις, ἐχθαρεῖ μὲν ἐξ ἐμοῦ, 
» ‘ 4 io 0 4 , δί 
ἐχθρὰ δὲ τῷ θανόντι προσκείσει δίκῃ. 

95 ἀλλ᾽ ἔα με καὶ τὴν ἐξ ἐμοῦ δυσβουλίαν 
παθεῖν τὸ δεινὸν τοῦτο" πείσομαι γὰρ οὐ 
τοσοῦτον οὐδέν, ὥστε μὴ οὐ καλῶς θανεῖν. 


ISMHNH. 


ἀλλ᾽ εἰ δοκεῖ σοι, στεῖχε. 


τοῦτο δ᾽ ἴσθ᾽, ὅτι 


ἄνους μὲν ἔρχει, τοῖς φίλοις δ᾽ ὀρθῶς φίλη. 


ticable things. ἀδύνατα θηρᾷς was almost 
proverbial. 

91. οὐκοῦν : to be distinguished 
from οὔκουν. --- πεπαύσομαι : the tense 
is emphatic. See G. 1266. 

92. ἀρχήν: adv., at all; join with 
od. See G. 1060; H. 719. 

93. éx@apet: pass. in sense.— ἐξ 
ἐμοῦ : differs from ὑπ᾽ ἐμοῦ as indicat- 
ing source rather than agency. It sug- 
gests ἐξ ἐμοῦ in 95. 

94. Contrasted with the sentiment 
of 73. --- προσκείσει δίκῃ: you will 
be justly hateful to him that is dead. 

95. ἔα: one syllable by synizesis. 
Cf. O. T. 1451, ἀλλ᾽ ta με ναίειν. ---- ἐξ 
ἐμοῦ : more emphatic than ἐμήν. Cf. 
1219; Elect. 619, ἡ ἐκ σοῦ δυσμένεια. 

96. τὸ δεινὸν τοῦτο: sarcastic ; 
what seems to you so dreadful, referring 
to the thought of δθ. --- οὐ : stands 
after its verb, as in 223. 

97. μὴ οὐ καλῶς θανεῖν: Schol. 
οὐδὲν δεινὸν πείσομαι ὅπερ με τῆς εὑ- 


κλείας τοῦ καλοῦ θανάτου ἀποστερήσει. 
For μὴ οὐ where οὐ strengthens the 
preceding neg., see G. 1616; H. 1034, 

99. ἔρχει: in the sense of going 
away also in 1100, 1107. — rots φίλοις : 
the sense as in 73; you are truly full 
of love for your loved ones, meaning 
esp. Polynices. So W. and many 
editt. following the Schol., εὐνοϊκῶς δὲ 
τῷ θανόντι. But this seems tame, and 
inconsistent with the character of 
Ismene, who would not wish to imply 
that her love for her brother was less 
than Antigone’s. Cf. 67 ff. Prefer- 
able is the interpretation of Nauck, 
Bonitz, Wund., et al., who understand 
Ismene to say “however devoid of 
good sense you may be, you are still 
truly beloved by your friends,” 1.6. 
especially by Ismene. φίλος can mean 
either loving or beloved. — Antigone 
retires behind the left periaktos. 
Ismene returns to the women’s apart- 
ments within the palace. 


ANTITONH. 27 


Seconp ScenE. CHORUS. 


AFTERWARDS CREON WITH TWO 


HERALDs. 


Ildpodos. 


ΧΟΡΟΣ. 


Στροφὴ a. 


100 


ἀκτὶς; [ἀελίου, τὸ κάλλιστον sera φανὸν! Θήβᾳ 


Ϊ 
τῶν προτέρων φάρς, 


ὀβάνθης ποτ᾽, ὦ χρυσέας ἁμέρας βλέφαρον, Δι καίων 


105 Ϊ 


Antigone goes to the Νήισται πύλαι 
(cf. Aesch. Sept. 460), before which 
the brothers had fallen and near 
which the corpse of Polynices was 
lying. The Chorus, composed of 
fifteen venerable and prominent citi- 
zens of Thebes, enter the orchestra 
through the right parodos. They 
halt and greet the rising sun, prob- 
ably in the attitude of prayer, with 
raised arms and extended hands. 
They exult in the victory. Then 
they advance to their position about 
the thymele in the proper marching 
measure, the anapaestic, and depict 
in alternate march and dance move- 
ment the struggle and its issue. At 
the close of the ode, they give ex- 
pression anew to the joy of the 
triumph, and exhort to give thanks 
to the gods. The Chorus remain in 
the orchestra during the whole of the 
play. The first strophe and anti- 
strophe of the ode consist of smooth 
Glyconic verses, in which the first 
period portrays the advance of the 
steeds of the sun and the retreat 
of those of the enemy, and the 
second period, with the resolved tri- 
brachs (108, 125), the rapidity of the 
flight and the tumult of the battle. 


ὑπὲρ ῥεέθρων μόλοῦσα, 


The Pherecratean verse usually forms 
the close of Glyconic periods. Be- 
tween the strophes intervene anapaes- 
tic systems. These formed in the 
oldest style of the tragedy the proper 
parodos. Here also they serve as a 
march measure. The last system 
serves to introduce the person who is 
next to appear on the stage. While 
such an announcement of the person 
never occurs in the case of menials 
or messengers, it is rarely omitted in 
other instances (once in this play, 
988) in the older drama. 

100. ἀελίου: Dor. of ἠέλιος, Att. 
ἥλιος. The lyric parts of the tragedy 
have many Dor. forms, since the 
odes and choral hymns in honor of 
Dionysus, from which the drama was 
developed, had their origin among 
the Dorians. 

101. ἑπταπύλῳ : a standing epithet 
of Thebes (cf 119, 141), distinguish- 
ing it from Egyptian Thebes, which 
was ἑκατόμπυλος. 

102. τῶν προτέρων : a mingling of 
two consts., κάλλιον τῶν προτέρων; and 
κάλλιστον πάντων. So in 1212. 

103. ἐφάνθης : with φανέν, φάος, is an 
instance of what the rhetoricians call 
παρήχησις. Cf. 974. Phil. 297, pny’ 


28 ΣΟΦΟΚΛΈΟΥΣ 


τὸν pe ΣΉΞΕ, ᾿Αργόθεν [ἐκ] | φῶτα βάντα εν. 
φυγάδα πρόδρομον ὀξυτέρῳ κινήσασα χαλινῷ " 


110 


bv! ἐφ᾽ ἡμετέρᾳ, γῇ Πολυνείκης, 


ἀρθεὶς νεικέων ἐξ ἀμφιλόγων, 


108. W. ᾿Αργογενῆ. 108. W. ὀξυτόρῳ. 


ἄφαντον φῶς. --- ποτέ: at length. The 
day of deliverance had been long 
wished for. 

104. βλέφαρον: poetic for ὄμμα. 
Eur., Phoen. 543, calls the moon νυκτὸς 
ἀφεγγὲς βλέφαρον. 

105. Διρκαίων : the stream of Dirce 
flows along the western portion of the 
city, but unites afterward, north of it, 
with the rivulet Ismenus, which flows 
along the eastern part. Soph. unites 
both under the name of the one more 
celebrated in the myth. Ο 844. No- 
where in Greece can purer and cooler 
water be found than at Thebes. The 
Theban poet whom Horace calls 
“Dircaeum cycnum” begins his first 
Olympian ode with ἄριστον μὲν ὕδωρ. 
— ὑπέρ: over. 

106. λεύκασπιν: the Argives are 
called λεύκασπις στρατός in Eur. Phoen. 
1099, and in Aesch. Sept. 89. This 
epithet may owe its origin to the 
similarity of sound between ἀργός 
and “Apyos. Others suppose that the 
shields of the Argives were faced 
with a plate of metal, prob. of copper, 
and that this highly burnished ap- 
pearance is referred to not only here 
but also in 114. -- ἔκ : with ᾿Αργόθεν 
is similar to 7], viii. 304, ἐξ Αἰσύμηθεν. 
The addition of ἐκ completes the 
metre. Cf. the corresponding verse, 
128, of the antistrophe. See App. 

107. φῶτα: obj. of κινήσασα, Adras- 
tus and his host.—-aveayiq: found 


only here and later in the ancient 
lexicographers. 

108. πρόδρομον: at headlong pace ; 
i.e. 80 as to become a precipitate fugi- 
tive. — ὀξυτέρῳ : lit. with sharper bri- 
dle. In Eng. a sharp pace means a 
rapid one. Cf 1238, ὀξεῖαν pofy. The 
Argives fled more rapidly with the 
daylight than before. 

109. κινήσασα: having urged on, 
refers back to ἀκτίς and is prior to 
μολοῦσα. The sun is said to do that 
of which it is merely the occasion. 
Cf. O. T. 438, ἥδ᾽ ἡμέρα φύσει σε καὶ 
διαφθερεῖ. 

110. ὅν: refers back to φῶτα and 
is the obj. of a verb to be supplied 
(ὦρσεν in the reading of W.). Schol., 
ὅντινα στρατὸν ᾿Αργείων ἤγαγεν ὃ Πολυ- 
νείκης, Which led W. first to propose 
εἰσήγαγεν, and Boeckh to insert dya- 
γὼν θούριος. | 

111. ἀρθείς : 1.6. from quiet repose. 
Schol., ἐπαρθεὶς εἰς θυμὸν καὶ παροξυν- 
θείς. Some suppose that the word 
suggests the image of the bird “ soar- 
ing on high.” — ἐξ: = διά, by means of. 
- νεικέων : two syllables by synizesis. 
See G. 47; H. 42. A play upon the 
name Πολυνείκης, from πολύς and 
νεῖκος. Cf. Aesch. Sept. 829, οἱ δῆτ᾽ 
ὀρθῶς κατ᾽ ἐπωνυμίαν καὶ πολυνεικεῖς 
ὥλοντο. Eur. Phoen. 636, Πολυνείκην 
νεικέων ἐπώνυμον. --- ἀμφιλόγων : with 
words on both sides, hence wrangling. 
Cf. Eur. Phoen. 500, ἀμφίλεκτος Epis. 


ANTITONH. 29 


© 2 ἅϑάι ἰκλάζων; 
4. ὌΝ te aly Me εὖ α ΄ 
αἰετὸς ἐς γῆν ὡς, ὑπεῤέπτη, 
a} : 
λευκῆς χιόνος πτέρυγὰ στεγανός, 


115 


πολλῶν! μεθ᾽ | ὅπλων 


ξύν θ᾽ ἱπποκόμοις 'κορύθεσίσιν. 


᾿Αντιστροφὴ ά. 


[ 


Ι | | 
στὰς δ᾽ ὑπὲρ μελάθρων φονώσαισιν, ἀμφιχανὼν 
; κύκλῳ ἰλόγχαις ἑπτάπ ον στόμα, 
120 ἔβα, πρίν ποθ᾽ ἁμετέρων αἱμάτων γένυσιν πλησθῆναί 


τε καὶ στεφάνωμα ἱπύργων 


112. W. ὦρσεν: κεῖνος δ᾽ ὀξέα κλάζων. 


118. W. αἰετὸς ὡς γῆν ὑπερέπτη. 


122. W. γένυσι πλησθῆναι καὶ πρίν. 


112. ὀξέα κλαΐζων : a figure freq. 
met with in Hom. Cf Jl. xvi. 429, 
ὥστ᾽ αἰγυπιοὶ γαμψώνυχες πέτρῃ ἐφ᾽ 
ὑψηλῇ μεγάλα κλάζοντε μάχωνται. 

118. ὥς: for the accent, see G. 138, 
2; H. 112. — ὑπερέπτη : flew over: 
with eis the sense is to hover over and 
swoop down upon, after the manner 
of an eagle. 

114. λευκῆς κτέ.: covered with 
plumage white as snow. See on 106. 
The gen. is that of characteristic. 
Cf. O. T. 533, τόλμης πρόσωπον. Cf. 
Aesch. Sept. 194, vipddos βρόμος ἐν 
πύλαις. 

“ΑἩ eagle stooped, of mighty size, 

His silver pluming breast with snow contend- 
ing.” — CONGREVE’S Opera of Semele. 

116. ἱπποκόμοις κορύθεσσιν : an 
Hom. expression. Cf. 17]. xiii. 182, 
ἱππόκομοι κόρυθες λαμπροῖσι φάλοισιν. 
The dat. in -εσσι is used elsewhere by 
Soph. only in lyric parts, as in 976, 
1297. 

117. στὰς δ᾽ ὑπέρ: prob. refers to 


the position of the Argive camp on 
the Ismenian hill.— The image of 
the eagle is dropped, and the savage 
eagerness of the foe is likened to the 
fury of a monster thirsting for blood. 
Thus the poet is gradually led into 
changing the likeness from an eagle 
to a dragon. A somewhat similar 
change of image occurs in Aesch. 
Sept., where Tydeus is first likened 
to a δράκων (381) and then to a ἵππος 
(393). 

118. κύκλῳ: adv., all around. Cf. 
241. 

119. ἑπτάπυλον στόμα: mouth of 
seven gates, a bold turn for seven 
gates which served as mouths. Cf. 
Eur. Suppl. 401, ἀμφ᾽ ἑπταστόμους 
πύλας. 

121. αἱμάτων : gen.of fulness. The 
pl. of αἷμα is not found elsewhere 
in Soph. Aesch. has it eight, Eur. 
nine times.— yévvow: dat. of place. 
See G. 1196; H. 783. — πλησθῆναι: 
inf: after πρίν. See G. 1470; H. 955. 


80 SOPOKAEOYS 


πευκάενθ᾽ Ἥφαιστον ἑλεῖν. τοῖος ἀμφὶ vor aki, 
125 πάταγος “Apeos, ἀντιπάλῳ δυσχείρωμα δράκοντι. 


Ζεὺς γὰρ μεγάλης γλώσσης κόμπους 
ὑπερεχθαίρει, καί σφας ἐσιδὼν 


a“ c κα 4 
TOAAW ῥεύματι προσνισσομένους 


130 


χρυσοῦ καναχῆς ὑπέροπτα, 


παλτῷ ῥιπτεῖ πυρὶ βαλβίδων 


ἐπ᾿ ἄκρων ἤδη 


νίκην ὁρμῶντ᾽ ἀλαλάξαι. 


130. W. ὑπερόπτην. 


123. πευκάενθ᾽ Ἥφαιστον: of the 
god is predicated what belongs really 
to his gift alone; so in 1007. The 
fire of torches is meant, these being 
usually made with pitch. 

124-126. Such a tumult of war was 
raised about his rear (i.e. of the retreat- 
ing Argives), an onset not to be resisted 
by the dragon foe. τοῖος always gives 
the reason in Soph. for what precedes, 
here for ἔβα. Cf. O. T. 1303, οὐδ᾽ ἐσι- 
δεῖν δύναμαί σε, τοίαν φρίκην παρέχεις 
μοι. Aj. 560, οὔτοι σε μή τις ὑβρίσῃ, 
τοῖον φύλακα ἀμφί σοι λείψω. ----ἐτάθη: 
like τείνειν βοήν. Cf. Hom. JI. xvii, 
543, ἐπὶ Πατρόκλῳ τέτατο κρατερὴ 
ὑσμίνη. --- ϑυσχείρωμα : used only here. 
Cf. δυσχείρωτος, hard to subdue. Nom. 
in appos. with πάταγος. --- δράκοντι : 
dat. of interest with δυσχείρωμα. δρά- 
κων is a term freq. used of an enemy. 
So Aesch. Cho. 1047, δυοῖν δρακόντοιν, 
of Aegisthus and Clytaemnestra; Eur. 
Orest. 479, ὁ μητροφόντης δράκων, of 
Orestes. In Aesch. Sept. 290, the 
Theban chorus fears the Argives 
δράκοντας ὥς τις πελειάς, and in 381, 
Tydeus, one of the assailants, μαργῶν 


ὡς δράκων βοᾷ. 


goal. 


129. ῥεύματι : dat.of manner. ῥεῦμα 
of an armed host, freq. Cf Aesch. 
Pers. 412, ῥεῦμα Περσικοῦ στρατοῦ. 

130. καναχῆς : lit. in a great stream 
of clank of gold, i.e. of clanking gold. 
The reference is to the noise or clank 
of their gilded weapons on the march. 
—wréporra: disdainfully; neut. pl., 
used adv. Cf. O. T. 883, εἰ δέ τις 
ὑπέροπτα χερσὶν ἢ λόγῳ πορεύεται. 

131. παλτῷ xré.: smites with bran- 
dished thunderbolt. The word παλτῷ 
suggests the zig-zag flicker of the 
lightning. — βαλβίδων ἐπ᾽ ἄκρων : upon 
the summit of the battlements. The 
metaphor is taken from the δρόμος 
δίαυλος, in which the runner was to 
complete the entire circuit and re- 
turn to the starting-point; hence 


133. ὁρμῶντα: in agreement with 
the supplied obj. of ῥιπτεῖ; one who 
was hurrying. The reference is to 
Capaneus, one of the seven that led 
the Argive host. Cf. Aesch. Sept. 432 ; 
Eur. Phoen. 1174. The fall of Capa- 
neus was a favorite representation in 
art, especially in gem-cutting. An 
Etruscan sarcophagus represents him 


ANTITONH. 31 


Στροφὴ β΄. 
ἀντίτυπος δ᾽ ἐπὶ γᾷ πέσε τανταλωθείς, 
’ a 4 / ξὺ ε a 
135 πυρφόρος Os τότε μαινομένᾳ ξὺν ὁρμᾷ 
βακχεύων ἐπέπνει ῥιπαῖς ἐχθίστων ἀνέμων. 


εἶχε δ᾽ ἄλλᾳ τὰ μέν, 
140 
δεξιόσειρος. 


ἄλλα δ᾽ ἐπ᾽ ἄλλοις ἐπενώμα στυφελίζων μέγας Αρης 


ε \ ἈΝ Ν 292 € ‘ ᾽’ 
ἑπτὰ λοχαγοὶ γὰρ ἐφ᾽ ἑπτὰ πύλαις 


, ¥ eae ¥ 
ταχθέντες ἴσοι πρὸς ἴσους ἔλιπον 


138. W. τὰ Διός. 


falling headlong from a scaling-lad- 
der. Three gems represent the light- 
ning flashing behind him. 

134. ἀντίτυπος: pred. with πέσε; 
lit. struck back, 1.6. with a counter 
blow. In return for the fire which he 
wished to kindle, he was struck by the 
fire from heaven. Or, striking back, 
i.e. with a rebound from the earth that 
beat him back. Schol.,a&vw@ev τυπεὶς 
ὑπὸ τοῦ κεραυνοῦ κάτωθεν δ᾽ ὑπὸ τῆς γῆς. 
Suid. explains ἀντίτυπος by τὸ οὖν 
ὁπωσοῦν ἀντιβαῖνον τῇ ἁφῇ. So most 
editt. 

135. πυρφόρος: as fire-bearer ; for 
emphasis placed before the rel. clause 
in which it belongs. Cf. 182. Cf. O. 
C. 1318, εὔχεται Καπανεὺς τὸ Θήβης 
ἄστυ δῃώσειν πυρί. 

136. βακχεύων ἐπέπνει : frenzied 

was blowing against it (sc. τῇ πόλει). 
* 137. With blasts of most hostile 
winds; cf. 930. The furious onset 
of Capaneus is likened to a_tor- 
nado. 

138. τὰ μέν: the things just men- 
tioned, sc. the boastful defiance of 
Capaneus. — ἄλλᾳ : otherwise, i.e. than 


he expected. In the next verse all 
the others with their different fates 
are contrasted with him. Cf Phi- 
lostratus, Imagines i. 26 (p. 402), ἀπώ- 
Aovro δ᾽ of μὲν ἄλλοι δόρασι καὶ λίθοις 
καὶ πελέκεσι, Καπανεὺς δὲ λέγεται κε- 
ραυνῷ βεβλῆσθαι, πρότερος κόμπῳ βαλὼν 
τὸν Δία. 

139. στυφελίζων : 
σων. 

140. δεξιόσειρος : found only here. 
The sense is, with the strength and 
dash of a right trace-horse. The 
horse on the right side in the race had 
to be the stronger and more swift be- 
cause it passed over the greater dis- 
tance in rounding the turning-posts 
of the race-course from right to left. 
Cf. El. 721, δεξιὸν ἀνεὶς σειραῖον 
ἵππον. Aesch., Agam. 1640, compares 
a proud man to σειραφόρον κριθῶντα 
πῶλον. 

141. These chieftains’ are named 
by Aesch. in his “Seven against 
Thebes.” Afterwards by Soph., O. C. 
1311 ff. Adrastus, who, acc. to the 
myth, escaped, is not usually reckoned 
among the seven. 


Schol. ταράσ- 


82 ΣΟΦΟΚΛΈΟΥΣ 


Ζηνὶ τροπαίῳ πάγχαλκα τέλη, 
πλὴν τοῖν στυγεροῖν, ὦ πατρὸς ἑνὸς 


145 


μητρός τε μιᾶς φύντε καθ᾽ αὑτοῖν 


δικρατεῖς λόγχας στήσαντ᾽ ἔχετον 
κοινοῦ θανάτου μέρος ἄμφω. 


᾿Αντιστροφὴ β΄. 
ἀλλὰ yap a μεγαλώνυμος ἦλθε Nixa 
τᾷ πολυαρμάτῳ ἀντιχαρεῖσα Θήβᾳ, 


150 
θεῶν δὲ ναοὺς χοροῖς 


151. W. χρεὼν νῦν θέσθαι. 


143. τροπαίῳ: Schol. διὰ τὸ φυγα- 
δεύειν καὶ τροπὴν ποιεῖν τῶν πολεμίων. 
- τη : tribute, offerings. Left 
the tribute of their brazen panoplies. 
After gaining a victory, it was cus- 
tomary to hang up the arms taken 
from the foe as trophies sacred to 
Zeus. 

144. τοῖν στυγεροῖν : the two wretched 
men. “The fall of the brothers, each 
by the other’s hand, left it undecided 
which was the conqueror, which the 
conquered, so that they supplied no 
τέλη to Zeus.” Schn.— Nor would 
arms polluted with the blood of 
kindred be dedicated to Zeus. 

145. αὐτοῖν : see on 56. 

146. δικρατεῖς : coequally victori- 
ous, ie. each against the other. In 
Aj. 252, the Atridae are called “co- 
equals in power.” The Schol. explains 
by ὅτι ἀλλήλους ἀπέκτειναν. W. takes 
it here in the sense of both the strong 
(spears). — ἔχετον... ἄμφω: “ Each 
strove for sole inheritance, but they 


ἐκ μὲν δὴ πολέμων τῶν νῦν θέσθε λησμοσύναν, 


share equally in a death which each 
has given and each has received.” 
Camp. 

148. ἀλλὰ γάρ: γάρ confirms or 
gives the reason for the thought 
introduced by ἀλλά, which may be 
either left to be supplied, as in 
155, or explicitly added, as in 150, 
with δή. In the latter case, the sent. 
introduced by γάρ may be taken as 
simply parenthetic, as in 392. 

149. πολυαρμάτῳ: Pind. calls 
Thebes φιλάρματος, εὐάρματος, πλάξιπ- 
πος, χρυσάρματο-.--- ἀντιχαρεῖσα : τε- 
joicing in the face of, joyfully greeting. 
The prep. indicates the direction as 
in ἀντιβλέπω, ἀντιλάμπω. Some prefer 
to follow the interpretation of a 
Schol., rejoicing mutually. 

150. ἐκ: after. — θέσϑε λησμοσύ- 
vav: -- λάθεσθε. Cf. O. T. 134, Mead? 
ἐπιστροφήν, and see on 66. Supply 
αὐτῶν from πολέμων with λησμοσύναν. 

152. θεῶν: one syllable by syni- 


zesis. 


ἈΝΤΙΓΌΝΗ. 38 


παννυχίοις πάντας ἐπέλθωμεν, ὁ Θήβας δ᾽ ἐλελίχθων 


Βάκχιος ἄρχοι. 


155 


ἀλλ᾽ ὅδε yap δὴ βασιλεὺς χώρας, 


Κρέων ὁ Μενοικέως, νεοχμὸς [ταγός], 


-“ nw °°. % 4 
νεαραῖσι θεῶν ἐπὶ συντυχίαις 


an ’ὔ ἈΝ “Ὁ > ’ 
χώρει, τινα δὴ μῆτιν ἐρέσσων, 


ὅτι σύγκλητον τήνδε γερόντων 


160 προὔθετο λέσχην 


κοινῷ κηρύγματι πέμψας ; - 


156 ff. W. 


νεοχμὸς LS MS wae 


VU UY — νεαραῖσι θεῶν 


2% ΄ “ ν On 
€TL συντυχίαις χώρει, τινα δὴ. 


153. παννυχίοις: the joyful pro- 
cession shall celebrate the praises 
esp. of the patron god of the city, 
Dionysus (1122), to whom choral 
songs and dances (1146) by night are 
most appropriate; and besides, visit 
all the temples and altars of the 
city. 

154. ἐλελίχθων : shaking Thebe 
(with his dancing). Lat. pede ter- 
ram quatiens. Pind., Pyth. vi. 50, 
applies this epithet to Poseidon. 
Connect Θήβας with this word, lit. 
_ the shaker of Thebe. For such a gen. 
many parallels are found, e.g. O. C. 
1348, τῆσδε δημοῦχος χθονός, Aesch. 
Sept. 109, πολίοχοι χθονός. --- Βάκ- 
χιος : often for Βάκχος. --- ἄρχοι : 
the change from the subjv. in ex- 
hortation to the opt. expressing a 
wish. 

155. ἀλλ᾽... γάρ: But, hold, or, 


enough, for, εἰς. --- ὅδε: join with 
χωρεῖ, here comes. Cf. 526, 626. 


156. Κρέων and Μενοικέως are 
scanned with synizesis.— tayds: a 
conjecture of W. See App. 

158. τίνα δή: what, pray. They 
wonder why they have been sum- 
moned. — ἐξέσσων : as πορφύρειν 
πολλά, καλχαίνειν ἔπος (20) express 
figuratively the troubled and uncer- 
tain state of an agitated mind, so 
here the conscious and determined 
action of the mind is indicated by 
the figure of rowing. Similar is Aj. 
251, τοίας ἐρέσσουσιν ἀπειλάς. Cf. also 
Aesch. Ag. 802, πραπίδων οἴακα νέμων. 

159. ὅτι: introduces the reason 
of the enquiry. — σύγκλητον : an 
allusion to the extraordinary session 
of the ecclesia. 

160. προὔθετο: appointed. The mid. 
means for a conference with himself. 
Cf. Luc. Necyom. 19, προὔθεσαν οἱ 
πρυτάνεις ἐκκλησίαν. 

161. κηρύγματι: dat. of means. — 
πέμψας : Schol. μεταστειλάμενος. 


34 SOPOKAEOYS 


> 
Ἐπεισόδιον a. 


KPEQN. 


ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ 
πολλῷ σάλῳ σείσαντες ὥρθωσαν πάλιν " 


ε “ ? >. .5, > > 
ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ 
166 ἔστειλ᾽ ἱκέσθαι, τοῦτο μὲν 
σέβοντας εἰδὼς εὖ θρόνων 


’ ,ὕ 
πάντων δίχα 
τὰ Λαΐου 
ee ὦ ’ 
ἀεὶ κράτη, 


τοῦτ᾽ αὖθις, ἡνίκ᾽ Οἰδίπους ὥρθου πόλιν, 
» ‘ , > > ‘ ‘ 4 ¥ 
κἀπεὶ διώλετ᾽, ἀμφὶ τοὺς κείνων ἔτι 


162. Creon comes upon the stage 
through the middle door of the pal- 
ace, clad in royal attire, and attended 
by two heralds, after the manner of 
kings in the representation of trag- 
edy (578,760). He delivers his throne 
address to the Chorus, who represent 
the most influential citizens of Thebes. 
In his address he declares his right 
to the succession and lays down the 
principles of his administration. This 
gives him occasion to proclaim his 
first command, which he seeks to jus- 
tify. The speech may be divided 
into the following corresponding parts 
of 8, 8, 6, 8, 6 verses, followed by 9 
and then by 4. 162-9, occasion of the 
assembly ; 170-7, Creon, the new 
ruler, not yet tried; 178-83, his views; 
184-91, their application to his con- 
duct; 192-7, first command; 198-206, 
second command; 207-10, closing 
summary. — : a respectful 
term of address, like the Eng. gentle- 
men. πολῖται or Θηβαῖοι might have 
been added. — πόλεος: for πόλεως; 
not found elsewhere in Soph., but 
occurs in Aesch. (cf. Suppl. 344). 
In Eur. (cf bpeos, Bacch. 1026) and 
Aristoph. (cf φύσεος, Vesp. 1282), the 


gen. in -os for -ws occurs several times 
in trimeters. 

163. σάλῳ σείσαντες : alliteration. 
“The ship of state” has been a favor- 
ite figure with all poets from Alcaeus 
to Longfellow. Cf 190. O. T. 22, 
πόλις σαλεύει κανακουφίσαι κάρα βυθῶν 
ἔτ᾽ οὐχ οἵα τε φοινίου σάλου. Eur. 
Rhes. 249, ὅταν σαλεύῃ πόλις. 

164. ὑμᾶς: obj. of ἔστειλα. Cf. 
Phil. 60, στείλαντές σε ἐξ οἴκων μολεῖν. 
Id. 494, 495, πολλὰ γὰρ τοῖς ἱγμένοις 
ἔστελλον αὐτὸν ἱκεσίους πέμπων λιτὰς 
εν μ᾽ ἐκσῶσαι, where the person is 
added, as here, in the dat. to express 
the means. —é« πάντων δίχα: apart 
Jrom all, i.e. the rest. 

165. τοῦτο pév: has its correlative 
in τοῦτ᾽ αὖθις (167). See on 61. ; 
166. oéBovras: partic. in indir. 
disc. See G. 1588; H. 982. The time 
of the partic. is impf. See GMT. 140. 
—Opévev κράτη : enthroned power. Cf. 

O. T. 237, κράτη τε καὶ θρόνους νέμω. 

167. Supply the thought of σέ. 
Bovras xré. from the preceding verse. 
— Gpbov: guided aright, 

168. διώλετο: the poet does not 
indicate whether he follows here 
the tradition ace. to which Oedipus 


ANTITONH. 35 


“ 4 > , 
παῖδας μένοντας ἐμπέδοις φρονήμασιν. 


110 ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν 


ε Pd + ’ 4 Ἀ 
καθ᾽ ἡμέραν ὦλοντο, παισαντες TE και 


πληγέντες αὐτόχειρι σὺν μιάσματι, 
η μιάσμ 


eS ’ δὴ 4, Ν / » 
eyo KpaTy Ὕ) TAVTA και θρόνους εχω 


γένους κατ᾽ ἀγχιστεῖα τῶν ὀλωλότων. 


175 ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν 
ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν 
ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ. 
ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν 


\ a ¥- τὸ ψ : , 
μὴ τῶν αριστῶν QATTTETAL βουλευμάτων, 


died at Thebes (cf. Hom. J/. xxiii, 
679), or that which made him die in 
exile. In the later written Oedipus 
Coloneus, the sons succeed to the 
throne before the death of Oedipus. 
But the statement of the text does 
not conflict with that, διόλλυσθαι being 
a word of more general meaning than 
θνήσκειν. ---- κείνων παῖδας : descend- 
ants of Laius and of Oedipus. 

169. μένοντας xré.: remained loyal 
to (ἀμφί), with steadfast purpose. 

170. ἐκεῖνοι: refers here to what 
is nearest, sc. παῖδας. But κείνων 
above refers, as usual, to what is re- 
mote. —ére: causal.— πρός: with 
ὥλοντο which is pass. in sense.— 
διπλῆς μίαν : see on 14. 

172. αὐτόχειρι κτέ. : with the pollution 
of mutual murder. See on 56. αὐτόχειρ 
in 900, 1175 is somewhat different. 

174. ἀγχιστεῖα : the neut. pl. 
adj. instead of the abstract subst. 
ἀγχιστεία. γένους depends on it. By 
virtue of being next of kin to the de- 
ceased. The poet makes no account 
of the other myth (Boeotian), which 
states that Polynices and Eteocles 
left sons. 


175-190. This passage is intro- 
duced by Demosthenes in his oration 
De Falsa Legatione, § 247, with ap- 
plication to his own times. — apy- 
Xavov: sc. ἐστί. --- παντός : cuius- 
46. --- ϑέ: its force, as that of γάρ 
in 178, is determined by the connec- 
tion as follows: “After those named 
before, to whom you were loyal, I am 
now king. But I cannot yet claim 
your confidence, because a man is 
thoroughly well known only after he 
has proved himself in the exercise of 
authority. For he who in guiding 
the affairs of state is base and cow- 
ardly is wholly to be despised. ν 

176. ψυχήν, φρόνημα, γνώμην : feel- 
ing, spirit, 7ωαρσηιοηί, --- πρὶν ἂν. 
avy: the subjv. after πρίν becuse 
of the neg. force in ἀμήχανον. See 
GMT. 638. 

177. ἐντριβής : the proverb ἀρχὴ 
ἄνδρα δείκνυσιν, originally attributed 
to Bias, one of the seven sages, ap- 
pears in various forms in Greek 
literature. Cf. Plut. Dem. and Cic. iii. 

179. po... ἅπτεται : the indic. in 
a general rel. clause. See α, 1430; 
GMT, 694, 


86 ΣΟΦΟΚΛΈΟΥΣ 


180 ἀλλ᾽ ἐκ φόβου του γλῶσσαν ἐγκλήσας ἔχει, 


κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ. 


‘ ΄ ϑ' Οὐ > ‘ “A ε “A ’ 
καὶ μείζον᾽ ὅστις ἀντὶ τῆς αὑτοῦ πάτρας 
΄ ‘4 a“ > A“ 4 
φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω. 
» 4 , ¥ ‘ ε ’ ε “ pad 
ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθ᾽ ὁρῶν ἀεί, 


¥ > , ‘ ¥ δ. ται, 
185 οὔτ᾽ ἂν σιωπήσαιμι τὴν ATHY ορων 


“ ΝΥ Ὁ“ 
στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας, 


οὔτ᾽ ἂν φίλον ποτ᾽ ἄνδρα δυσμενῆ χθονὸς 


, > “A Lo , 9 
θείμην ἐμαυτῷ, τοῦτο γιγνώσκων ὅτι 


νον » ᾿ ε ’ Ν 4, ¥ 
no ἐστὶν ἡ σῴζουσα, Kal ταύτης ἔπι 


190 πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα. 


“ > > te , , > ¥ ’ὔ 
τοιοῖσδ᾽ ἐγὼ νόμοισι τήνδ᾽ αὔξω πόλιν. 


180. τοῦ: obj. gen. after φόβου. ---- 
ἐγκλήσας ἔχει: see on 22. Cf. Shak. 
Rich. IT. i. 3: “ Within my mouth 
you have engaoled my tongue, Doubly 
portcullised with my teeth and lips.” 
Cf. 505 infra, Creon has in mind what 
he speaks of below (289 ff.) more 
openly, sc. his own courage in publicly 
forbidding the burial of Polynices. 

181. πάλαι: the Schol. says: καὶ 
πρὶν ἄρξαι καὶ viv ὅτε ἐπὶ τὴν ἀρχὴν 
ἐλήλυθα. 

182. μείζον᾽ : as an object of greater 
value. —dyrt: with the comp. instead 
of 4%. So Trach. 577, στέρξει γυναῖκα 
κεῖνος ἀντί σου πλέον. 

183. οὐδαμοῦ: ic. ἐν οὐδεμιᾷ χώρᾳ. 
Cf. Xen. Anab. ν. 7. 28, obs ἂν ἕλησθε 
ἄρχοντας ἐν οὐδεμιᾷ ἔσοντα. Hence, 
I hold in no esteem. Cf. Aesch, Pers. 
497, θεοὺς νομίζων οὐδαμοῦ. 

184, γάρ: gives the reason of οὐδα- 
μοῦ λέγω. --- ἴστω Ζεύς: a solemn 
oath. So Trach. 399, ἴστω μέγας Ζεύς. 

186. ἀντὶ τῆς σωτηρίας: added to 
τὴν ἄτην for the sake of intensifying 


the expression by adding its opposite. 
Cf. Trach. 148, ἕως tis ἀντὶ παρθένου 
γυνὴ κληθῇ. 

187. Const., οὔτ᾽ ἂν φίλον θείμην 


ἐμαυτῷ ἄνδρα δυσμενῆ χθονός. This is - 


said in allusion to Polynices. 

188. τοῦτο γιγνώσκων : this being 
my conviction, sc. what follows. 

189. ἥδε ταύτης : both refer to 
ἡ χθών. 

190. ὀρθῆς : upright, safe. The 
metaphor is apparent. Cf. 103. --- 
τοὺς φίλους: our friends, i.e. those 
we have. The thought is, that upon 
the safety of the state depends all 
our good; with the loss of the public 
welfare we lose every private posses- 
sion. Pericles expresses this thought 
very forcibly in his funeral oration 
(ef. Thue. ii. 60) as follows: καλῶς 
μὲν yap φερόμενος ἀνὴρ τὸ καθ᾽ ἑαυτὸν 
διαφθειρομένης τῆς πατρίδος οὐδὲν ἧσσον 
ξυναπόλλυται, κακοτυχῶν δὲ ἐν εὐτυ- 
χούσῃ πολλῷ μᾶλλον διασῴζεται. 

191. τοιοῖσδε νόμοισι : by such prin- 
ciples as these. —atv&w: the pres., be- 


ΑΝΤΊΙΓΟΝΗ. 37 


καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω 
> A , A > > ἰδί , 
ἀστοῖσι παίδων τῶν am Οἰδίπου πέρι" 


Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν 

ΕἿΣ na , > 5 ’ ὃ , 

195 ὄλωλε τῆσδε, πάντ᾽ ἀριστεύσας δορί, 

4 , Ν Ν , > > ’ 
τάφῳ τε κρύψαι καὶ τὰ πάντ᾽ ἐφαγνίσαι 


a ta A ¥ , A 
α τοις αριστοις EPXETAL KaT@ VEKPOLs* 


τὸν δ᾽ αὖ ξύναιμον τοῦδε, Πολυνείκην λέγω, 


ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς 


200 φυγὰς κατελθὼν ἠθέλησε μὲν πυρὶ 


πρῆσαι κατάκρας, ἠθέλησε δ᾽ αἵματος 


“ , Ν Ν ’ 3," 
κοινου πάσασθαι, τους δὲ δουλώσας αγειν, 


cause Creon is already engaged in 
putting these principles into execu- 
tion, as he goes on to say. 

192. ἀδελφά : Schol. ὁμοῖα. ---- τῶνδε: 
depends on ἀδελφά, gen. of connection 
or possession. See G. 1143; H. 754 d. 
-- κηρύξας ἔχω : see on 22. 

194. The sincerity of Creon is 
apparent throughout this speech; he 
believes honestly that this decree is 
for the best interests of the state. 
So much of the decree as related to 
Eteocles had already been fulfilled 
(25) ; solemn libations by the citizens 
and a monument alone were lacking. 
- πόλεως : a dissyllable by syni- 
zesis. 

196. τὰ πάντ᾽ ἐφαγνίσαι: to add 
(ἐπί) all sacred offerings. 

197. ἔρχεται κάτω: esp. the liba- 
tions poured upon the grave. What 
is done to the departed is supposed 
to pass down to Hades, and to rejoice 
or to grieve him; as Achilles says 
in Jl. xxiii. 179, χαῖρέ μοι, ὦ Πάτρο- 
κλε, καὶ εἰν ᾿Αἴδαο δόμοισιν: πάντα 
γὰρ ἤδη τοι τελέω, τὰ πάροιθεν ὑπέστην. 


— Electra (Soph. £/. 435 ff.) says to 


her sister, who comes to bring offer- 
ings from Clytaemnestra to the tomb 
of Agamemnon, “to the winds with 
them, etc., where none of these things 
shall approach the resting-place of 
our father.” 

198. τὸν ξύναιμον : repeated in 
τοῦτον (203), is the obj. of κτερίζειν, 
κωκῦσαι (204). --- λέγω: W. construes 
λέγω ἐκκεκηρῦχθαι μήτε τινὰ κτερίζειν 
μήτε κωκῦσαι. It is better taken in 
the sense of J mean, indicating con- 
tempt, with change in punctuation. 
Cf. Phil. 1261, σύ δ᾽ ὦ Ποίαντος παῖ, 
Φιλοκτήτην λέγω, ἔξελθε. 

199. ἐγγενεῖς : of his race, tutelary. 

201. πρῆσαι : used in a general 
sense, destroy, lay waste. — θεούς: 
refers to the images of the gods, 
the most sacred of which were the 
ancient statues of wood. The poet 
prob. had in mind Aesch. Sept. 582, 
πόλιν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς 
πορθεῖν, which is there also said of 
Polynices. 

202. κοινοῦ : Schol. ἀδελφικοῦ. -- 
πάσασθαι : the metre determines 
whether this form is from ποτέομαι 


38 SOSOKAEOYS 


τοῦτον πόλει τῇδ᾽ ἐκκεκήρυκται τάφῳ 

μήτε κτερίζειν μήτε κωκῦσαΐ τινα, 

»» > ¥ ‘ A > [ων 4 
205 ἐᾶν δ᾽ ἄθαπτον καὶ πρὸς οἰωνῶν δέμας 


καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέν τ᾽ ἰδεῖν. 
, > ΑΝ, , ἊΨ eg a «2 lal 

τοιόνδ᾽ ἐμὸν φρόνημα, κοὔποτ᾽ ἔκ γ᾽ ἐμοῦ 

τιμὴν προέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων. 


ἀλλ᾽ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν 


210 καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται. 


ΧΟΡΟΣ. 


‘ “a > > ΄ “ / , 
σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως Κρέων, 
τὸν τῇδε δύσνουν καὶ τὸν εὐμενῆ πόλει. 


208. W. ἐκκεκηρῦχθαι. 


or πάομαι. Figurative, and expres- 
sive of great fury. Cf. ΕἸ. 542, 
“Αἰδης tu” ἵμερον ἔσχε δαίσασθαι τῶν 
ἐμῶν τέκνων; Hom. 7]. iv. 35, εἰ δὲ σύγ᾽ 
ὠμὸν βεβρώθοις Πρίαμον. --- τοὺς δέ: ir- 
regular const., as if τῶν μὲν αἵματος 
πάσασθαι had preceded. 

204. τινά: every one, or with the 
neg., no one, whoever he may be. 
The infs. of this verse vary in tense 
without much difference in sense. 

205 f. Const., ἐᾶν ἄθαπτον (τοῦτον) 
δέμας (in appos.) ἐδεστὸν καὶ πρὸς olw- 
γῶν καὶ πρὸς κυνῶν. --- δέμας : in distinc- 
tion from νεκρός and νέκυς, commonly 
means a living body, or, as here, the 
person in his bodily form, like σῶμα 
in prose. Cf. 944.— ἰδεῖν : like Lat. 
aspectu, join with αἰκισθέν. Cf. Ο. Τ. 
792, γένος ὁρᾶν ἄτλητον. Aj. 818, δῶρον 
"ἀνδρὸς ἐχθίστου ὁρᾶν. 

207. The peroration refers with 
the word φρόνημα to the main theme 
(176) of the address. 


208, τιμὴν προέξουσι : receive honor 


211. W. κυρεῖν. 


before (in preference to) the just. A 
rhetorical exaggeration: the issue is 
only as regards equal honor. In like 
manner the ruler states the case ex- 
travagantly in 486, 769, 1040. 

209. ὅστις : sc. ἂν 17 or eorl.— θανὼν 
καὶ ζῶν : the more emphatic word first. 

211. The Chorus indicates, in a 
respectful spirit, its disapproval of 
the conduct of the ruler by the em- 
phatic position of σοί, by the use of 
που (213), by characterizing Polyni- 
ces simply as δύσνουν and not as 
ἄδικον or κακόν, and by impatience 
manifested in 218 and 220. Also in 
ἔνεστί σοι lies an acknowledgment 
only of the actual power of Creon, 
and 220 implies an obedience that 
springs from fear, and not from con- 
viction of right. This does not es- 
cape Creon’s observation, 290. 

212. The accs. are loosely con 
nected with ἀρέσκει, as though it were 
οὕτω τάσσεις. Or, we may supply the 
idea of ποιεῖν, the phrase being ἀρέσκε' 


ANTITONH. 


39 


, A a ΄, φι ΄, 
νομῳ δὲ χρῆσθαι TAVTL που Ἂ, €VEOTL σοι 


Ν A“ ’ > ’ “Ὁ 4 
καὶ τῶν θανόντων χὠπόσοι ζῶμεν πέρι. 


ΚΡΕΩΝ. 


ε a ’, > a > , 
215 ὡς ἂν σκοποι νυν ATE τῶν εἰρημένων. 


ΧΟΡΟΣ. 


,΄ a ’ ’, 
νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες. 


ΚΡΕΩ͂Ν. 


5 > Ἦν» ε Lal ᾽: “ “ p Ὡς , 
ἀλλ᾽ εἰσ΄ ἑτοῖμοί τοῦ νεκροῦ Y ἐπίσκοποι. 


ΧΟΡΟΣ. 


τί δῆτ᾽ ἂν ἄλλο τοῦτ᾽ ἐπεντέλλοις ἔτι ; 


ΚΡΕΩΝ. 


Ν Ἀ 3 Lad “~ > “A , 
TO μὴ πιχώρειν τοις απιστουσιν τάδε. 


213. W. παντί που μέτεστί. 


τινὶ ταῦτα ποιεῖν twa. This const. is 
intimated by the gloss ποιεῖν on the 
margin of L?. 

213. πού: I suppose; sarcastic. — 
γέ: throws its emphasis on wayri.— 
ἔνεστί σοι : it is in your power. Cf. 
Shak. Rich. 111. iv. 2: “Your grace 
may do your pleasure.” 

214. χὠπόσοι ζῶμεν : abridged for 
καὶ (rep ἡμῶν) ὅπόσοι (ζῶμεν. 

215. (See) that then ye be the guar- 
dians of what has been said.— ὡς ἂν 
ἦτε: ἄν with the subjv. in an obj. 
clause. See GMT. 347 and 281; H. 882. 
An impv. is implied. See GMT. 271; 
H. 886. See also Kiihn. 552, An. 6. 
W. connects this sent., which he sup- 
poses interrupted by the leader of the 
Chorus, with 219, 1.6. that ye may be, 
etc., I command you not to yield, ete. 
But the response of the Chorus indi- 
cates that they understood this ex- 
pression by itself as a direct com- 


218. 


W. ἄλλῳ. 


mand.— νύν : inferential; since you 
have heard my views. 

216. τοῦτο: the Chorus mistake 
the meaning of Creon, supposing that 
by σκοποί he referred to the task of 
watching the dead body in order that 
it should not be buried. 

217. yé: gives a contrast to 219. 
“T am having the dead watched; do 
ye give attention to the people.” 

218. “If that is provided for, what 
is this other (sc. in 215) command?” 
For ti... τοῦτο, see on 7. Cf. Phil. 
651, τί γὰρ ἔτ᾽ ἄλλ᾽ ἐρᾷς λαβεῖν. 

219. τὸ μὴ ᾿πιχωρεῖν : sc. ἐπεντέλ- 
Aw.— τοῖς ἀπιστοῦσιν : those who are 
disobedient. ἀπιστεῖν -- ἀπειθεῖν here 
and in 381, 656. 

220. ὅς: represents ὥστε as corre- 
lated with ofrw, and is necessary be- 
cause the subj. (tls) of ἔστιν is omit- 
ted. Cf. Xen. Anab. ii. 5. 12, τίς οὕτω 
μαίνεται ὅστις οὐ βούλεταί σοι φίλος 


40 ΣΟΦΟΚΛΈΟΥΣ 


ΧΟΡΟΣ. 


220 οὐκ ἔστιν οὕτω μῶρος, ὃς θανεῖν ἐρᾷ. 


ΚΡΕΩΝ. 


καὶ μὴν ὁ μισθός γ᾽ οὗτος: ἀλλ᾽ ὑπ᾽ ἐλπίδων 


ἄνδρας τὸ κέρδος πολλάκις διώλεσεν. 


Tuirp SCENE. 


CREON. 


GUARD. 


®TAAE. 


¥ >: «A ‘ > 9 4 ν 
ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο 
4 ε , ”“ > ’ ’ 
δύσπνους ἱκάνω, κοῦφον ἐξάρας πόδα. 
225 πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις, 
ca a - > ‘ > > ΄ 
ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν. 


223. W. οὔχ, ὅπως σπουδῆς. 


εἶναι; From this verse we infer that 
the Coryphaeus had already heard 
Creon’s proclamation (36). 

221. οὗτος: this is the wages; οὗτος 
is attracted from the neut. τὸ θανεῖν to 
the gender of the pred. — ὑπ᾽ ἐλπίδων : 
by the hopes it raises. Cf. Stobaeus, 
Flor. 110, 21, ai πονηραὶ ἐλπίδες ὥσπερ 
οἱ κακοὶ ὁδηγοὶ ἐπὶ τὰ ἁμαρτήματα ἄγου- 
σιν. 

222. διώλεσεν : gnomic aor. See 
G. 1292; H. 840. : 

223. The guard enters the scene 
at the left of the spectators. His 
circumstantial recital, his homely 
terms of expression, his sly humor, 
and the avarice he displays in this 
interview, mark the common man 
in distinction from the hero of trag- 
edy. “The messenger in the Trachi- 
niae, the Corinthian in the Oedipus 
Tyrannus, the pretended shipmaster 
in the Philoctetes, afford the same 
sort of contrast to the more tragic 


personages.” Camp. --- οὐχ: see on 
96. Cf. 255.— ὅπως: lit. how, an 
indir. interr., but here equiv. to ὅτι, 
that, in a declarative sent. This use 
of ὅπως is freq. in Hdt. in a neg. 
clause. Cf. ii. 49; iii. 116; v. 89. 
In Att. this use is rare; yet cf. Antig. 
685, and O. T. 548, τοῦτ᾽ αὐτὸ μή μοι 
pal’, ὅπως οὐκ εἶ κακός. 

224. “Not breathless with haste 
have I come, like a messenger of 
good tidings.” — κοῦφον xré.: having 
raised up a nimble foot. Cf. Eur. 
Troad. 342, μὴ κοῦφον αἴρῃ βῆμ᾽ és 
᾿Αργείων στρατόν. 

225. φροντίδων ἐπιστάσεις : lit. halt- 
ings for reflections; i. to consider 
what to do. Bl. fancies that Milton 
imitated this passage in his Samson 
Agon. 732: “with doubtful feet and 
wavering resolution I come, still 
dreading thy displeasure.” 

226. ὁδοῖς : dat. of place. 

227. ηὔδα μυθουμένη : pleonasm, as 


ANTITONH. 41 


ψυχὴ γὰρ nvoa πολλά μοι μυθουμένη e 


, , “A e Ν . ὃ ’ δί 
τάλας, τί χωρεῖς οἵ μολὼν δώσεις δίκην ; 


> 79>» 
τλήμων, μένεις ad; Kei τάδ᾽ εἴσεται Κρέων 


280 ἄλλου παρ᾽ ἀνδρός, πῶς σὺ δῆτ᾽ οὐκ ἀλγυνεῖ; 


τοιαῦθ᾽ ἑλίσσων ἤνυτον σπουδῇ βραδύς, 


χοὔτως ὁδὸς βραχεῖα γίγνεται μακρά. 
τέλος γε μέντοι δεῦρ᾽ ἐνίκησεν μολεῖν 


’ 
σοι. 


Kel τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως" 


235 τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος, 


A Ἀ “ a 3, x ‘ ’ 
τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον. 


ΚΡΕΩ͂Ν. 


τί δ᾽ ἔστιν ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν; 


231. W. σχολῇ. 


in Ep. usage. So in Hat. ἔλεγε ods, 
ἔφη λέγων. This is common in the 
speech of daily life. Cf Arist. Av. 
472, ἔφασκε λέγων. A messenger in 
Aj. 757 uses the phrase ἔφη λέγων. 
He speaks of his ψυχή as of a third 
person who is talking with him. Cf 
Shak. Henry V. iv. 1: “I and my 
bosom must debate a while.” 

228. ri: adv. why ?— ot: for ἐκεῖσε 
οὗ. 
229. αὖ: on the contrary. 

230. ddyvvet: pass. Schol. τιμωρη- 
θήσῃ. 

231. ἤνυτον: sc. τὴν ὁδόν. Cf. 805. 
--- σπουδῇ βραδύς : with slow haste. 
A proverbial oxymoron, quite natural 
to the conversational style of the 
soldier. Cf O. C. 306, Kei βραδὺς 
σπεύδει. Lat. festina lente. 

232. A witty reversal of the com- 
mon phrase “to make a long way 
short.” As we say, “to make a long 
story short.” 

233. ἐνίκησεν : prevailed. Cf. 274. 
The subj. is μολεῖν. 7 


234. σοί: dat. of direction as in 
prose after ἔχειν. Cf. Thuc. iii. 33. 1, 
οὐ σχήσων ἄλλῃ ἢ Πελοποννήσῳ. So 
in poetry with verbs of motion. This 
use of the dat. is prob. an exten- 
sion of the dat. of interest. Cf. 
Aesch. Prom. 358, ἀλλ᾽ ἦλθεν αὐτῷ Ζη- 
νὸς ἄγρυπνον βέλος. O. C. 81, ὦ τέκνον, 
ἢ βέβηκεν ἡμῖν ὃ ξένος; Caesural 
pause after the first syllable; cf: 250, 
464, 531, 1068. --- τὸ μηδέν : since he 
knows only that the deed has been 
done, but not who did it. —$€: in the 
apodosis marks more pointedly the 
contrast. Cf. O. T. 302, εἰ καὶ μὴ 
βλέπεις, φρονεῖς δ᾽ ὅμως. 

235. SeSpaypévos: clinging fast to. 
Cf. Il. xiii. 393, κόνιος δεδραγμένος 
αἱματοέσσης. Ἶ 

236. τὸ μὴ παθεῖν: as if ἐλπίζω 
preceded. A similar constructio ad 
sensum in 897, 1246. For the aor. 
inf. with ἄν, see GMT. 211; H. 964. 
-τὸ μόρσιμον : there is a kind of grim 
humor in saying that he expects to 
suffer nothing except what is destined. 


42 ΣΟΦΟΚΛΈΟΥΣ 


ΦΎΛΑΞ. 


, [2 “ > A Ν a 
φράσαι θέλω σοι πρῶτα τἀμαυτοῦ" τὸ yap 
“~ > ¥* ὦ > ¥ > ν ε “a 
πρᾶγμ᾽ ovr ἔδρασ᾽ οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν, 
240 οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι. 


KPEQN. 


εὖ ye στοχάζει κἀποφράγνυσαι κύκλῳ 


τὸ πρᾶγμα. 


δηλοῖς δ᾽ ὥς τι σημανῶν νέον. 


ΦΥΛΑΞ. 


τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν. 


ΚΡΕΩΝ. 


οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει; 


ΦΥΛΑΞ. 


245 καὶ δὴ λέγω σοι. 


τὸν νεκρόν τις ἀρτίως 


θάψας βέβηκε κἀπὶ χρωτὶ διψίαν 


241. W. τί φροιμιάζει. 


238, γάρ: introduces the explana- 
tion of what has just been said. So 
in 407, 999. 

240. Sixalws: supplies the prot. to 
ἂν πέσοιμι; ἴ.ε. εἰ δικαίως πάθοιμι. 

241. You aim carefully, and fence 
the deed off from yourself on all sides. 
The terms are evidently borrowed 
from the occupation of the soldier. — 

i : means primarily “to 
fence off by means of a rampart.” 
Cf. Shak. Henry VIII. iii. 2: “The 
king in this perceives him, how he 
coasts and hedges his own way.” 

242. δηλοῖς: cf. 20.— dg: for its 
use with the partic., see GMT. 916, 
Of. Aj. 326, δῆλός ἐστιν ὥς τι δρασείων 


κακόν. 


243. γάρ: (yes) for, εἴς 


242. W. σημαίνων. 


244. ποτέ: hereexpressesimpatience, 
like Lat. tandem. Cf. Phil. 816, 1. μέ. 
Ges μέθες με. NE. ποῖ μεθῶ; 1. μέθες 
ποτέ. --- ἀπαλλαχθεὶς ἄπει: relieve me 
of your presence and be off? ἀπαλλάτ- 
τεσθαι applies not only to the relief of 
a person from something disagree- 
able, but also to the disagreeable 
thing that by its departure gives re- 
lief. Cf. 422. 

246. θάψας : inasmuch as to strew 
the body with dust was the essential 
part of burial, and in the view of the 
ancients had the same value for the 
spirits of the departed as burial with 
full rites. — «dal: καί correlated with 
καί in the next verse. — Suplay: lit. 
thirsty,i.e. dry. Cf. πολυδίψιον “Apyos, 
Hom, 1]. iy. 171. 


ANTITONH. 43 


: a 
κόνιν παλύνας κἀφαγιστεύσας ἃ χρή. 


, 


ΚΡΕΩ͂Ν. 


τί dys; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε; 


ΦΥΛΑΞ. 


οὐκ oo * 


ἐκεῖ yap οὔτε που γενῇδος ἦν 
250  πλῆγμ , οὐ δικέλλης ἐκβολή " στυφλὸς δὲ 


3, 


Kal χέρσος, ἀρρὼξ οὐδ᾽ ἐπημαξευμένη 
τροχοῖσιν, ἀλλ᾽ ἄσημος οὑργάτης τις ἦν. 
ὅπως δ᾽ ὁ πρῶτος ἡμὶν ἡμεροσκόπος 
δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν. 
2556 μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ, 


247. The ἐπί in composition has 
the same force here as in 196.— 
ἃ χρή: tc. τὰ νόμιμα; prob. fillets of 
wool and fruits. Also libations. 

248. ἀνδρῶν : the undesigned se- 
lection of this word is caleulated to 
heighten on the part of the spectators 
(already informed in the prologue 
who would do the deed) their expec- 
tation of Creon’s subsequent surprise. 

249. οὔτε... οὐ: instead of οὔτε 
νων οὔτε; almost confined to poetry. 
Cf. 258. O. C. 972, ὃς οὔτε βλάστας 
πατρός, οὐ μητρὸς εἶχον. --- γενῇδος : 
axe. Contracted from γενηΐς. 

250. δικέλλης ἐκβολή: lit. upturn- 
ing of mattock,i.e. earth turned up by a 
mattock. There was nothing to indi- 
cate the deed of a human being; the 
earth strewn over the corpse had not 
been taken from this locality. 

251. χέρσος : dry, barren, in dis- 
tinction from ground that is broken 
and cultivated. 

252. tpoxotow: “the circumstan- 
tial account of the guard mentions 
every conceivable way of marking or 
disturbing the surface of the ground, 


that he may deny the existence of 
every possible trace.” Schn.— τὶς : 
adds to the indefiniteness. Cf O. T. 
107, (Φοῖβος) ἐπιστέλλει τοὺς αὐτοέντας 
τιμωρεῖν τινας. O. Οὐ. 288, ὅταν ὃ κύριος 
παρῇ τις. Cf. 951. 

253. The guards relieved one an- 
other during the night. But they 
had either not been placed on duty 
forthwith, or had not gone promptly, 
or had not kept a sharp enough 
watch at the dawning light. The 
elder Philostratus, Imagines ii. 29, as- 
sumes that the deed was done when 
it was yet night, and portrays rhetori- 
cally a scene in which Antigone by 
the light of the moon takes up her 
brother’s body in her arms, in order 
to bury it secretly by the side of the 
tomb of Eteocles. 

254. θαῦμα δυσχερές: 
wonder and dismay. 

255. ὁ μέν: it, i.e. ὁ νέκυς. For the 
guard, who thinks of nothing else, 
the art. is sufficiently explicit. — μέν, 
μέν: the first has for its correlative 
δέ in 257; the second, δέ in 256. — 


ἠφάνιστο: had been put out of sight.— 


a sight of 


44 ΣΟΦΟΚΛΈΟΥΣ 


λεπτὴ δ᾽, ἄγος φεύγοντος ὥς, ἐπῆν κόνις. 
σημεῖα δ᾽ οὔτε θηρὸς οὔτε του κυνῶν 
ἐλθόντος, οὐ σπάσαντος, ἐξεφαίνετο. 
λόγοι δ᾽ ἐν ἀλλήλοισιν ἐρρόθουν κακοί, 
260 φύλαξ ἐλέγχων φύλακα" κἂν ἐγίγνετο 
πληγὴ τελευτῶσ᾽, οὐδ᾽ ὁ κωλύσων παρῆν" 
εἷς γάρ τις ἦν ἕκαστος ovfepyacpévos, 


> ‘ > , 
κοὐδεὶς ἐναργής, 


οὔ: for the accent of this word and 
of ὥς in the next line, see G. 138; 
Η. 112. 

256. λεπτὴ ... κόνις : also for the 
accidental passer by, as in this case, 
it sufficed to cast three handfuls of 
earth upon an unburied corpse in 
order to escape defilement and to be 
free from sacrilege. Cf. Hor. Od. I. 
28, 36, iniecto ter pulvere cur- 
ras. Schol., of yap νεκρὸν ὁρῶντες 
ἄταφον καὶ μὴ ἐπαμησάμενοι κόνιν éva- 
γεῖς εἶναι ἐδόκουν. --- φεύγοντος : 86. 
τινός. Cf. El. 1323, κλύω τῶν ἔνδοθεν 
χωροῦντος (τινός). Xen. Anab. iv. 8. 
4, εἶπον ἐρωτήσαντος (sc. αὑτοῦ) ὅτι Μά- 
κρωνές εἶσιν. 

257. θηρός: θήρ usually not of do- 


mestic animals, Cf. 1082. 
258. οὐ: asyndeton; regularly 
would be οὔτε. See on 249. Cf 


Aesch. Prom. 451, οὔτε δόμους... od 
ξυλουργίαν. “Neither were any foot- 
prints to be seen on the ground, nor 
were marks of the teeth of any de- 
vouring beast found on the body.” 

259. ἐρρόθουν : an admirable word 
to express the confused noise of the 
wrangling. Camp. translates, “ words 
of abuse were loudly bandied to and 
fro.” 

260. φύλαξ: nom. as if ἐρροθοῦμεν 
had gone before. Cf Aesch. Prom. 
200, στάσις τ᾿ ἐν ἀλλήλοισιν ὠροθύνετο, 


ἀλλ᾽ ἔφευγε μὴ εἰδέναι" 


οἱ μὲν θέλοντες ἐκβαλεῖν... οἱ δὲ 
σπεύδοντες. --- κἂν ἐγίγνετο : the prot. 
would regularly be εἰ μή τις ἔλεξε, for 
which we have λέγει tis 269. The 
impf. for the sake of vividness, plac- 
ing the strife in the present. Cy. 
O. C. 950, ἐχειρούμην ἄγραν. καὶ ταῦτ᾽ 
ἂν οὐκ ἔπρασσον εἰ μή μοι ἀρὰς ἠρᾶτο. 
O. Τ. 124, πῶς ὁ λῃστής, εἰ μὴ ξὺν 
ἀργύρῳ ἐπράσσετ᾽ ἐνθένδ᾽, ἐς τόδ᾽ ἂν τόλ- 


μης ἔβη; 


261. τελευτῶσα: adv. to finish with, 
at the ἐπεὶ. τ ὃ κωλύσων : either by 
revealing the real criminal or by the 
interference of superior authority. 
Cf. Phil. 1242, τίς ἔσται μ᾽ οὑπικωλύσων 
τάδε; 

262. εἷς... τις... ἕκαστος : each 
single individual of us in turn (τὶς) was 
the perpetrator, sc. in the opinion of 
the rest of us. 

263. From the neg. the opposite 
is often supplied; here from οὐδείς, 
ἕκαστος as subj. of ἔφευγε. Cf. Soph. 
Frg. 327, οὐδεὶς δοκεῖ εἶναι πένης ὧν 
ἄνοσος, ἄλλ᾽ ἀεὶ νοσεῖν. Plat. Symp. 
192 6, ταῦτα ἀκούσας οὐδ, ἂν εἷς ἐξαρνη- 
θείη. . ., ἀλλ᾽ ἀτεχνῶς (sc. ἕκαστος) 
οἵοιτ᾽ ἂν ἀκηκοέναι. ---- ἔφευγε μὴ εἰδέναι : 
pleaded that he knew nothiny (of the deed), 
For the use of μή, see G. 1615; 11, 1029, 
Cf. 443, 535. 0. C. 1740, ἀπέφυγε τὸ 
μὴ πίτνειν κακῶς. Eur. Heracl. 506, 
παρόν σφε σῶσαι φευξόμεσθα μὴ θανεῖν; 


é 


ANTITONH. 45 


> Die A Ν "ὃ ¥ a 

ἦμεν δ᾽ ἑτοῖμοι καὶ μύδρους αἴρειν χεροῖν 
266 καὶ πῦρ διέρπειν καὶ θεοὺς ὁρκωμοτεῖν 

Ν , ὃ A , δέ 

τὸ μήτε δρᾶσαι μήτε τῳ ξυνειδέναι 

τὸ πρᾶγμα βουλεύσαντι μήτ᾽ εἰργασμένῳ. 

, > 9 3 350." > 3 A y 

τέλος δ᾽, ὅτ᾽ οὐδὲν ἦν ἐρευνῶσι πλέον, 


λέγει τις εἷς, ὃς πάντας ἐς πέδον κάρα 
210 νεῦσαι φόβῳ προὔτρεψεν" οὐ γὰρ εἴχομεν 
¥ 3 > nw » ν ~ ΄-“ 
οὔτ᾽ ἀντιφωνεῖν, οὔθ᾽ ὅπως δρῶντες καλῶς 


, 
πράξαιμεν. 
269. W. λέγει τις, εἷς ὅς. 


264. μύδρους : pieces of red-hot metal. 
Such ordeals were uncommon among 
the Greeks. See Becker’s Charicles, 
Ρ. 1891. Cf. Paus. vii. 25.8. “Prob- 
ably ‘the waters of jealousy’ spoken 
of in the Book of Numbers, c. 5, was 
an ordeal. Under the name of ‘The 
judgments of God,’ these methods of 
testing the guilt or innocence of sus- 
pected persons were prevalent in Eu- 
rope during the middle ages. There 
were two kinds of ordeal in Eng- 
land, jfire-ordeal and water-ordeal. The 
former was performed either (as here) 
by taking in the hand a piece of red- 
hot iron, or by walking barefoot and 
blindfold over nine red-hot plough- 
shares, and if the person escaped 
unhurt, he was adjudged innocent. 
Water-ordeal was performed either 
by plunging the bare arm to the 
elbow in boiling water, or by casting 
the person suspected into a river or 
pond of cold water, and if he floated, 
without an effort to swim, it was an 
evidence of guilt, but if he sunk, he 
was acquitted.” Milner. 

265. πῦρ διέρπειν : to pass through 
the fire. Cf. Hor. Od. II. 1, incedis 
per ignes suppositos cineri 


ἦν δ᾽ ὁ μῦθος ὡς ἀνοιστέον 


doloso. Verg. Aen. xi. 787, οὐ me- 
dium freti pietate per ignem | 
cultores multa premimus ves- 
tigia pruna.— ὁρκωμοτεῖν : take 
oath by, followed by the obj. clause 
τὸ... δρᾶσαι... ξυνειδέναι. 

266. τῳ ξυνειδέναι: lit. know with 
anyone, i.e. be privy to his deed, be 
his accomplice. 

267. μήτ᾽ εἰργασμένῳ : supply μήτε 
before βουλεύσαντι as the correlative 
of μήτε before εἰργασμένῳ: Similar 
are Phil.771, ἑκόντα μήτ᾽ ἄκοντα. Pind. 
Pyth. iii. 30, οὐ θεός, ob βροτὸς ἔργοις 
οὔτε βουλαῖς. 

268. ἐρευνῶσι : sc. ἡμῖν. --- πλέον : 
the thought is that nothing more was 
to be gained by enquiry. 

269. λέγει τις els: some one speaks. 
Instead of εἷς tis. Cf Plat. Soph. 
235 b, τοῦ γένους εἶναι τοῦ τῶν θαυματο- 
ποιῶν τις εἷς. 

270. εἴχομεν: ἔχειν is used in the 
sense of know how when followed by 
the inf. 

271. ὅπως δρῶντες: by what course 
of action. Cf. Aj. 428, otro: σ᾽ ἀπείρ- 
yew οὔθ᾽ ὅπως ἐῶ λέγειν ἔχω. 

272. καλῶς πράξαιμεν : εὖ ἔχοιμεν, 
σῳῴοίμεθα. ---- ἀνοιστέον : reported. 


46 ΣΟΦΟΚΛΈΟΥΣ 


Lal A 
σοὶ τοὔργον εἴη τοῦτο κοὐχὶ κρυπτέον. 


Ἁ βου ὧν » \ x ὃ ὃ ’ 
καὶ ταῦτ᾽ ἐνίκα, κἀμὲ τὸν δυσδαίμονα 
275 πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν. 
, δ᾽ ¥ > ¢ ἰφὶ ἴδ᾽ ν = 
πάρειμι δ᾽ ἄκων οὐχ ἑκοῦσιν, οἶδ᾽ ὅτι 
στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν. 


ΧΟΡΟΣ. 


¥ > , , Ν ’ 
ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον 
τοὔργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι. 


ΚΡΕΩ͂Ν. 


~ 4 > » ,’΄ “A 4 
280 παῦσαι πρὶν ὀργῆς Kal pe μεστῶσαι λέγων, 
δ “~ »¥ ‘ , 7 
μὴ ᾿φευρεθῇς ἄνους Te Kai γέρων ἅμα. 
λέγεις γὰρ οὐκ ἀνεκτά, δαίμονας λέγων 
πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι. 


280. W. ὀργῆς κατά με. 


274. ἐνίκα: see on 233. 

275. καθαιρεῖ : seizes upon, hence 
condemns; an Att. law-term. — τοῦτο 

ἦν : ironical. Schol. ἐπειδὴ εἰς 
τὰ ἀγαθὰ κλήρους βάλλουσιν. ἐν ἤθει 
τοῦτό φησιν. 

276. éxovow: for the plur., see on 
10. The dramatists are partial to 
such combinations as ἄκων οὐχ ἑκοῦσιν. 
Cf. Aesch. Prom. 19, ἄκοντά σ᾽ ἄκων 
δυσλύτοις χαλκεύμασι προσπασσαλεύσω. 
Eur. Hipp. 319, φίλος μ᾽ ἀπόλλυσ᾽ οὐχ 


ἑκοῦσαν οὐχ ἑκών. --- οἶδ᾽ ὅτι: I am 


sure (sc. that I am here, etc.). Freq. 
thus used parenthetically. 
277. στέργει : likes. Cf. Shak. 


Ant. and Cleop. ii. 5, “ Tho’ it be hon- 
est, it is never good to bring bad 
news.” 

278. “The conscience of the elders, 
which was stifled at first, begins to 
awaken in the presence of the myste- 
rious fact.” Camp. When the Chorus 


participate in the dialogue, the Cory- 
phaeus, as representative, speaks 
alone, sometimes in the sing., as here, 
and sometimes in the plur. number. 
Cf. 681. — μή τι Kal: lest somehow 
even. — : sc. ἐστίν. For the 
indic., see GMT. 369, 1 and foot-note 
2; H. 888. Cf. 1254. Plat. Lach. 196 ¢, 
ὁρῶμεν μὴ Νικίας οἴεταί τι λέγειν. 

279. ἡ ξύννοια Kré.: for some time 
my mind has been anxiously deliberating. 

280. καί: its force falls on μεστῶ- 
σαι; before you have quite filled. Or, it 
gives increased force to the warning, 
καί often belonging to expressions of 
fear and warning. Cf. Phil. 13, μὴ καὶ 
μάθῃ μ᾽ ἥκοντα.. 

281. ἄνους : “Old men are supposed 
to be wise ; be careful lest the proverb 
δὶς παῖδες of γέροντες prove to be true 
in your case.” Cf. O. C. 930, καί σ᾽ ὁ 
πληθύων χρόνος γέρονθ᾽ ὁμοῦ τίθησι καὶ 


τοῦ νοῦ κενόν. 


ANTITONH. 47 


πότερον ὑπερτιμῶντες ὡς εὐεργέτην 
¥ tat ἢ, ν > ’ 
286 ἔκρυπτον αὐτόν, ὁστις ἀμφικίονας 
\ ’ 3 3 , 
ναοὺς πυρώσων ἦλθε κἀναθήματα 


\ A ey, \ , a 
και γὴν EKELVOV, KAL νομους Siac Kedar * 


ἢ τοὺς κακοὺς τιμῶντας εἰσορᾷς θεούς ; 


> x 
OUK εστιν. 


ἀλλὰ ταῦτα καὶ πάλαι πόλεως 


290 ἄνδρες μόλις φέροντες ἐρρόθουν ἐμοΐ, 
“A 4 4 30.» 5% ~ 
κρυφῆ κάρα σείοντες, οὐδ᾽ ὑπὸ ζυγῷ 
λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ. 
ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς 


Μ 


284. πότερον... ἤ: two possibili- 
ties are presented that may make it 
prob. that the burial was a favor be- 
stowed by the gods; either that they 
deemed Polynices to be good, or that 
they honor the wicked. The first sup- 
position is refuted by the addition of 
ὅστις... διασκεδῶν ; the second needs 
no refutation. 

285. ἔκρυπτον: as in 25 without 
γῇ. Cf. O. C. 621, otuds εὕδων καὶ 
κεκρυμμένος νέκυς. --- ὅστις : one who. 
See L. and S., s.v. II. 

286. πυρώσων: to lay waste with 
Sire. 

287. γῆν ἐκείνων : the patron dei- 
ties were at the same time the owners 
of the land. Cf. Plat. Laws, iv. 717 a, 
τοὺς τὴν πόλιν ἔχοντας θεούς. ἐκείνων 
belongs also to the subst. in the pre- 
ceding verse. — διασκεδῶν : used figu- 
ratively; may be rendered to abolish. 
Cf. O. C. 619, τὰ viv ξύμφωνα δεξιώ- 
ματα δόρει διασκεδῶσιν. 
᾿ 288. εἰσορᾷς: like ὁρᾷς. Cf. Eur. 
Hipp. 51, εἰσορῶ τόνδε στείχοντα. 

289. ταῦτα: ic. my decree. — πά- 
Aor: not /ong ago as referring to 
former time, for Creon had just come 
to power. πάλαι is often used of time 
passing now and may be rendered, 


for some time have been, etc. Cf. 
1036. El. 676, θανόντ᾽ ’Opéorny viv 
τε καὶ πάλαι (sc. in 672) λέγω. Here 
Creon alludes directly to πάλαι 279. 
The Chorus had said,.“ for some time 
I have been thinking,” and Creon an- 
swers sharply, “for some time you 
have been muttering against my com- 
mand.” 

290. ἄνδρες : purposely left indefi- 
nite. — ἐρρόθουν: cf. 259. Eur. Andr. 
1096 of a popular tumult, κἀκ τοῦδ᾽ 
ἐχώρει ῥόθιον ἐν πόλει κακόν. --- ἐμοί: 
dat. of hostile direction, at me. 

291. κρυφῆ .. «-. σείοντες : covertly 
shaking the head, like an animal pre- 
paring to throw off the yoke. 

292. δικαίως : rightly ; i.e. as I had 
a right to expect that they should. 
—ds στέργειν ἐμέ: so as to accept my 
sway. ws=wote. See GMT. 608. 
Soin 303. For στέργειν in this sense, 
ef. Aesch. Prom. 10, ὡς ἂν διδαχθῇ 
τὴν Διὸς τυραννίδα στέργειν. 

293. ἐκ τῶνδε: the malcontents in 
290. --- τούτους : the as yet unknown 
perpetrators of the deed. Thus, of 
the murderers of Agamemnon, with- 
out further designation, αὐτοῖς El. 334, 
τούτων 348, τούτους 355. Cf. also 
Antig. 400, 414, 685. 


48 ΣΟΦΟΚΛΈΟΥΣ 


παρηγμένους μισθοῖσιν εἰργάσθαι τάδε. 
LAND! Ἁ » , Ἂν 
295 οὐδὲν γὰρ ἀνθρώποισιν οἷον ἄργυρος 


‘\ , Pia 
κακὸν νόμισμ᾽ ἔβλαστε. 


»“"“ A 4 
τοῦτο καὶ πόλεις 


“ 7Q>0—CO« > ’ la 
πορθεῖ, τόδ᾽ ἄνδρας ἐξανίστησιν δόμων, 
τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας 
χρηστὰς πρὸς αἰσχρὰ πράγμαθ᾽ ἵστασθαι βροτῶν" 
’ ΜΝ > , »¥ 
300 πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν 


\ \ ¥ ΄ 297 
καὶ TAaVTOS ἐργου δυσσέβειαν εἰδέναι. 


ν Ν »ἕ » , 
ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε, 

4 > 9.» ε “~ ’ 
χρόνῳ ποτ᾽ ἐξέπραξαν ὡς δοῦναι δίκην. 
ἀλλ᾽ εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας, 

305 εὖ τοῦτ᾽ ἐπίστασ᾽, dpKws δέ σοι λέγω, 
> κ᾿ ᾿ in’ oe 5 A , 
εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου 
J ’ » δι Ὁ > > ‘ > 4 
εὑρόντες ἐκφανεῖτ᾽ és ὀφθαλμοὺς ἐμούς, 


294. παρηγμένους : led astray. 

295. ἀνθρώποισιν: dat. of interest 
with ἔβλαστε. ---- οἷον : the omitted an- 
tec. is τοιοῦτον. 

296. νόμισμα: institution. Camp. 
translates “usance.” From this word 
comes our Eng. “numismatics.” Cur- 
rency, coin, is that which is sanc- 
tioned by usage. — rovro: in agree- 
ment with νόμισμα instead of with 
ἄργυρος. 

297. πορθεῖ: cf. Hor. Od. III. 16, 
8 ff, Aurum per medios ire sa- 
tellites|et perrumpere amat 
saxa, potentius|ictu fulmi- 
neo.—éfavlernow : drives out. 

298. ἐκδιδάσκει: to be taken as 
the principal pred. upon which ἵστα- 
σθαι depends, and καὶ παραλλάσσει is 
epexegetic as though it were παραλ- 
λάσσον (by perverting). 

299. πρὸς... ἵστασθαι: stand (ready) 
for, turn to. 


300. πανουργίας ἔχειν : equiv. to 


πανουργεῖν, to play the villain. So 
ἐλπίδας ἔχειν = ἐλπίζειν, ἄγρας ἔχειν = 
ἀγρεύειν. Cf. νηπιάας ὀχέειν, Hom. Od. 
i. 296. 

301. εἰδέναι: to be conversant with, 
practised in. So of the Cyclops, 
Hom. Od. ix. 189, d0euloria ἤδη. 

303. χρόνῳ ποτέ: at some time or 
other ; join with ὡς δοῦναι. For ὡς, 
see on 292. Cf. Aesch. Suppl. 732, 
χρύνῳ τοι κυρίῳ τ᾽ ἐν ἡμέρᾳ δώσει 
δίκην. This threat is made against the 
guards, whom Creon supposes to have 
become abettors of the deed under 
the influence of bribes. 

304. ἀλλά: serves here, as often, 
to break off impatiently the previous 
train of thought or remark. — εἴπερ: 
not throwing any doubt upon the 
statement, but emphasizing it; as we 
might say “if indeed man is an im- 
mortal being.” 

305. ὅρκιος: pred. adj. for ady. 
See G. 926; H. 619, 


ey Oe 


ANTITONH. 49 


οὐχ ὑμὶν “Αιδης βοῦνος ἀρκέσει, πρὶν ἂν 
ζῶντες κρεμαστοὶ τήνδε δηλώσηθ' ὕβριν, 


910 ἵν᾽ εἰδότες τὸ κέρδος ἔνθεν οἰστέον, 


Ν Ν ε ’ Ν 4 > ν 
τὸ λοιπὸν ἁρπάζητε καὶ μάθηθ᾽ ὅτι 
οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν. 


5 A Ν » A 4, Ν / 
ἐκ τῶν yap αἰσχρῶν λημμάτων τοὺς πλείονας 


> 4 » x x , 
ATWILEVOUS ἴδοις αν ἢ σεσωσμενους. 


ΦΥΛΑΞ. 


lal Ν κ᾿ 
315 εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω; 


ΚΡΕΩ͂Ν. 


> > Ν lal ε > aA 4 
OUK οἶσθα και νυν ὡς AVLAPWS λέγεις ; 


308. οὐχ... ἀρκέσει, πρὶν av: 
“there is a confusion of two consts. : 
(1) οὐχ ὑμὶν “Aidns ἀρκέσει, to which 
μοῦνος is added for emphasis, 7.e. οὐ 
θανεῖσθε μόνον; and (2) od θανεῖσθε 
πρίν xré. The Φύλαξ is to take this 
message to his fellows.” Camp. —See 
GMT. 638, for subjv. after πρίν. --- 
μοῦνος: the Ion. form, used where 
the metre requires a trochaic word. 
So also in 508, 705. 

309. κρεμαστοί: hung up; prob. by 
the hands, so as to be flogged, after 
the manner of slaves, and for.the pur- 
pose of compelling them to testify 
by whom they were bribed. In the 
courts, testimony was extorted from 
slaves by the rack. Cf. the punish- 
ment of Melanthius, Hom. Od. xxii. 
174 ff. 

310. τὸ κέρδος : the supposed brib- 
ery of the guards is in his mind. Cf. 
222. ---- οἰστέον : one must get. 

311. τὸ λοιπόν: for the future.— 


dprafnre ... μάθητε: the former con- 
tinued, the latter momentary. The 


bitterness of this sarcasm is manifest. 
Cf. 654. Oedipus blinded his eyes 
ὁθούνεκ᾽ ἐν σκότῳ τὸ λοιπὸν ὀψοίατο 
(Ο. T. 1218). 

312. ἐξ ἅπαντος: from any and 
every source. Cf. O. C. 807, ὅστις ἐξ 
ἅπαντος εὖ λέγει. --- τὸ κερδαίνειν : for 
τὸ κέρδος, Obj. οὗ φιλεῖν. 

313. τοὺς πλείονας : the compari- 
son is between ἀτωμένους and σεσωσμέ- 
νους, not between πλείονας and its 
opposite ; 1.6. 
vous μᾶλλον ἂν ἴδοις ἢ σεσωσμένους. 
So in O. C. 795, ἐν δὲ τῷ λέγειν κάκ᾽ ἂν 
λάβοις τὰ πλείον᾽ ἢ σωτήρια. 

315. δώσεις : will you permit (me?) 
—ortpadels οὕτως tw: am I to turn 
about and depart thus (i.e. without a 
chance to say anything more)? Cf. 
Phil. 1067, ἀλλ᾽ οὕτως ἄπει. For the 
deliberative subjv., see G. 1858; H. 
866, 3. 

316. καὶ viv: even now; modifies 
λέγεις. W. joins with οἶσθα ; but 
we should then have οὐκ οἶσθα οὐδὲ 
νῦν. 


τοὺς πλείστους ἀτωμέ- 


50 ΣΟΦΟΚΛΈΟΥΣ 


ΦΎΛΑΞ. 
ἐν τοῖσιν ὠσὶν ἢ ᾽πὶ τῇ ψυχῇ δάκνει; 


ΚΡΕΩ͂Ν. 


τί Sai; ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου ; 


ΦΥΛΑΞ. 


ε ὃ “ > > “A ‘ 4 ἈΝ δ᾽ Φ 9 > ’ 
ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ. 


ΚΡΕΩ͂Ν. 
320 οἴμ᾽ ὡς ἄλημα δῆλον ἐκπεφυκὸς εἶ. 


ΦΥΛΑΞ. 


> A 4 
οὔκουν τό γ᾽ ἔργον τοῦτο ποιήσας ποτέ. 


ΚΡΕΩ͂Ν. 
καὶ ταῦτ᾽ ἐπ᾽ ἀργύρῳ γε τὴν ψυχὴν προδούς. 


318. W. τί δαὶ ῥυθμίζεις. 


317. δάκνει: are you stung. The 
sense of the question is, whether his 
grief is superficial or profound. 

318. τί δαί: what, pray? expres- 
sion of surprise. C/. Eur. Iphig. Aul. 
1444, τί δαί; τὸ θνήσκειν οὐ τάφος voul- 
Cera; — ῥυθμίζεις xré.: are you defin- 
ing where my grief is located? He 
refers, of course, to the preceding state- 
ment of the guard. — ὅπου : sc. ἐστίν. 
Cf. Aj. 33, τὰ δ᾽ οὐκ ἔχω μαθεῖν ὅπου. 

319. τὰς φρένας, τὰ dra: partitive 
appos. with σέ. See 6.917; Η. 625c., 

320. οἵμ᾽ : ie. οἴμοι. Cf. 1270, Aj. 
354, 587. This word presents the only 
instance of the elision of a diphthong 
in Soph., whence W. and many others 
have taken this as the accus. οἴμε, a 
form warranted by of ἐμὲ δειλήν in 
Anthol. Pal. 9, 408. But the dat. 
form οἴμοι, ὥμοι is elsewhere the rule. 
--ἄλημα: wily ἔπαυε. Odysseus is 
named thus in Aj. 381 and 389, where 


the Schol. explains it by τρίμμα, 
παραλογιστικὸν mavovpynua. Here the 
Schol. has τὸ περίτριμμα τῆς ἀγορᾶς (an 
allusion, doubtless, to Dem. De Corona, 
§ 127, where Dem. speaks in these 
terms of Aeschin.). The abstract term 
used for the concrete, as in 533, 568, 
756. The partic. in the neut. agrees 
with the pred. noun. 

321. οὔκουν xré.: (however that 
may be, sc. that I am an ἄλημα) this 
deed at any rate I never did. Cf. 993. 
Phil. 872, οὔκουν ᾿Ατρεῖδαι τοῦτ᾽ ἔτλη- 
σαν. γέ brings into prominence the 
antithesis between τοῦτο τὸ ἔργον and 
the acute and knavish character of 
the soldier. “ However refined aknave 
I may be, still,” etc. 

322. And that too having betrayed 
your soul for money. The explicit 
denial of the guard gives Creon the 
occasion to charge the deed directly 
upon him. 


ANTITONH. 51 


ΦΥΛΑΞ. 


φεῦ: 


> ‘\ ® a Ν an A 
ἢ δεινὸν ᾧ δοκεῖ ye καὶ ψευδῆ δοκεῖν. 


ΚΡΕΩ͂Ν. 


κόμψευε νῦν τὴν δόξαν: εἰ δὲ ταῦτα μὴ 


825 φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι 


τὰ δειλὰ κέρδη πημονὰς ἐργάζεται. 


ΦΥΛΑΞ. 


ἀλλ᾽ εὑρεθείη μὲν μάλιστ᾽ - ἐὰν δέ τοι 


ληφθῃ τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ, 


οὐκ ἔσθ᾽ ὅπως ὄψει σὺ δεῦρ᾽ ἐλθόντα με. 


880 καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ᾽ ἐμῆς 


σωθεὶς ὀφείλω τοῖς θεοῖς πολλὴν χάριν. 


326. W. τὰ δεινὰ κέρδη. 


323. The sense is, “one should not 
in general make a conjecture where 
one has no knowledge; doubly bad is 
it when this conjecture is a groundless 
one.” The first intimation of reproof 
lies in yé. Camp. translates, “ what 
a pity that one who is opinionated 
should have a false opinion.” Boeckh 
makes δοκεῖν subj. of δοκεῖ, and ren- 
ders, “Oh truly bad, when one is de- 
termined to hold false opinions.” 

324. κόμψευε: Schol. σεμνολόγει" 
τὴν δόκησιν περιλάλει. ---τὴν δόξαν : 
that conjecture, 1.6. of which you 
speak. 

325. τοὺς Spavras: the perpetrators. 
Here Creon drops the charge made 
in 322 and returns to the thought of 
806-312. 

326. τὰ δειλὰ κέρδη : cowardly gain; 
i.e. gain obtained through secret 
bribery. 


327. Creon has left the stage. 
through the porta regia. The follow- 
ing lines of the guard are a soliloquy. 
—dAAd: the suppressed thought is 
“may we not have to say that, etc. 
(325-26), but may he, etc.” — evpeBely : 
sc. ὃ δρῶν. --- μάλιστα : above all. 

328. τε καί: 1.6. ἐάν τε ληφθῇ καὶ 
ἐὰν μή. Whether he be taken or not. 
τέ and καί often represent our Eng. 
disjunctive or. The regular correla- 
tives are τέ... τέ, as in εἴτε. .. εἴτε. 
Cf. Phil. 1298, ἐάν τ᾽ ᾿Αχιλλέως παῖς 
ἐάν τε μὴ θέλῃ. 

829. οὐκ ἔσθ᾽ ὅπως : lit. there is not 
in what way, i.e. it is not possible that. 

330. καὶ viv: “even now I am pre- 
served as by a miracle, and the sec- 
ond time I should run the greatest 
possible risk.” The guard leaves the 
scene by the door through which he 
had entered. Cf. 229, 


52 


ΣΟΦΟΚΛΈΟΥΣ 


Στάσιμον a. 


ΧΟΡΟΣ. 
Στροφὴ ἅ. 
πολλὰ τὰ δεινά, κοὐδὲν ἀνθρώπου δεινότερον πέλει" 
335 τοῦτο καὶ πολιοῦ πέραν πόντου χειμερίῳ νότῳ 


χωρεῖ, περιβρυχίοισιν 


“A δ 
περῶν ὑπ᾽ οἴδμασιν, 


“~ A » 
θεῶν τε τὰν ὑπερτάταν, Γᾶν 


»” > 4 > 4 
ἄφθιτον, ἀκαμάταν ἀποτρύεται, 


332 ff. “Human ingenuity has sub- 
dued earth, water, and air, and their 
inhabitants, and has invented lan- 
guage, political institutions, and the 
healing art. The consciousness of 
this power can incite man to what 
is good, and when he observes law 
and right, he occupies a high posi- 
tion in the state. But arrogance 
leads him to commit deeds of wanton- 
ness; with a man of this character 
I would have nothing to do.” The 
strange burial, in defiance of the royal 
edict, furnishes the immediate occa- 
sion to the Chorus for celebrating 
human skill and uttering warning 
against arrogance.— The correspon- 
dence of the rhythms is brought out 
more effectively by the double occur- 
rence of πόντου, and by the posi- 
tion of the similarly formed words 
ἀνεμόεν μηχανόεν, παντοπόρος ἄπορος, 
and ὑψίπολις ἄπολις, in the corre- 
sponding verses of the strophe and 
antistrophe. — πολλὰ τὰ δεινά : many 
are the wonderful things, Cf. Aesch. 
Choeph. 585, πολλὰ μὲν ya τρέφει δεινὰ 
δειμάτων ἄχη... ἀλλ᾽ ὑπέρτολμον ἂν- 
δρὸς φρόνημα τίς λέγοι; --- πέλει: = 
ἐστίν. 

334. τοῦτο: ic. τὸ δεινόν ΟΥ̓δεινό- 
τατον implied in δεινότερον; as in 296, 


so here the pron. agrees with the 
more remote subst. — καί : correlated 
with τέ in 338. 

335. vor@: (impelled) by the stormy 
south wind. Dat. of cause. Others 
call it a dat. of time. 

336. περιβρυχίοισιν olSpacw: en- 
gulfing waves, that let down the ship 
into their depths (βρύξ) and threaten 
to overwhelm it. ὑπό with the dat. = 
beneath. Schol. τοῖς καλύπτουσι τὴν 
ναῦν. 

337. ὑπερτάταν : supreme, as eldest 
and mother of all. Soph., Pail. 392, 
calls her παμβῶτι Ta, μᾶτερ αὐτοῦ 
Διός. Verg. Aen. vii. 136, prima 
deorum. Α 

339. ἄφθιτον : as never exhausted 
by the produce she so constantly 
supplies. The accus. is obj. of dzo- 
τρύεται = wears out (for his own gain). 
Since the trans. use of the mid. of 
this verb is not found elsewhere, W. 
governs the accus. by πολεύων, The 
a privative is short by nature, but is 
used long by Hom. im adjs. which 
begin with three short syllables ; and 
the Hom. quantity is often followed 
by later poets. So here, and in ἀκά- 
ματοι, ἀθανάτων, 607, 787. See L. and 
S. under aiv. “The (choreic) dactyls 
suit the thought of the continuous 


ANTITONH. 53 


340 ἰλλομένων ἀρότρων ἔτος εἷς ἔτος, 


ε ’ 4 4 
ἱππείῳ γένει πολεύων. 


᾿Αντιστροφὴ a. 


κουφονόων τε φῦλον ὀρνίθων ἀμφιβαλὼν ἄγει 
345 καὶ θηρῶν ἀγρίων ἔθνη πόντου 7 εἰναλίαν φύσιν 


’ὔ ’ὕ 
σπείραισι δικτυοκλώστοις 


περιφραδὴς ἀνήρ. 


κρατεῖ δὲ μηχαναῖς ἀγραύλου 


350 


341. W. πολεῦον. 


round of human labor, as those of 
the antistrophe the movement of the 
steed.” Camp. 

340. ἰλλομένων : the Schol. explains 
by περικυκλούντων. ἴλλω is to be 
distinguished from εἰλέω (efAw), and 
seems to mean originally wind, roll. 
Aristot. περὶ οὐρανοῦ, ii. 14, says, of 
μὲν (τὴν γῆν) ἴλλεσθαι καὶ κινεῖσθαί 
φασι περὶ τὸν πόλον μέσον. The sense, 
therefore, is the winding or turning 
about (βουστροφηδόν) of the ploughs 
at the end of the furrows. —€ros εἰς 
ἔτος : from year to year. 

341. ἱππείῳ γένει: since the har- 
nessing of the horse is mentioned 
below (850), yévos may be taken here 
in the sense of offspring, i.e. mules. 
So the Schol. ταῖς ἡμιόνοις, quoting 
Hom. J/. x. 862 f. Cf also Simon. 
Frg. 13 (Bergk), χαίρετ᾽ ἀελλοπόδων 
θύγατρες ἵππων. --- πολεύων : breaking 
the glebe. 

342. κουφονόων: this epithet calls 
attention to the blithe and thought- 
less nature of birds rather than to 
the ease and swiftness of their mo- 
tion. Cf 617. Theognis 582, σμικρᾶς 


ὄρνιθος κοῦφον ἔχουσα νόον, 


θηρὸς ὀρεσσιβάτα, λασιαύχενά θ᾽ 


342. W. κουφονέων. 


*“Then to those woods the next quick fiat 
brings 
The feathered kind, where merrily they sat, 
As if their hearts were lighter than their 
wings.” 
Srr W. DAVENANT’s Gondibert, 
B. II. vi. st. 57. 


343. ἀμφιβαλών : of ensnaring game 
with nets, which were used in hunt- 
ing as well as in fishing. So Xen. in 
his Cyneget. 6. 5 ff. gives directions 
how to place the nets for entrapping 
hares. 

344. ἄγει: leads captive. The subj. 
ἀνήρ is in 348. Cf. Eur. Hel. 312, 
φόβος περιβαλών μ᾽ ἄγει. 

345. πόντου κτέ. : Plumptre trans- 
lates “the brood in sea-depths born.” 
—dvois: the abstract for the con- 
crete, like τροφή in Ο. 7. 1, ὦ τέκνα, 
Κάδμου τροφή. 

346. σπείραισι δικτυοκλώστοις : with 
twisted cords woven into nets. 

347. περιφραδής : Schol. πάντα εἰδώς. 

349. ὀρεσσιβάτα: Dor. gen. See 
G. 188, 3; H. 146 Ὁ. 

350. 6’: such an elision at the end 
of a verse, called technically ἐπισυνα- 
λοιφή, Soph. makes in every kind of 
verse. Of. 595, 802, 1031. 


54 ΣΟΦΟΚΛΈΟΥΣ 


ἵππον ὑπάξεται ἀμφίλοφον ζυγὸν 


οὔρειόν T ἀκμῆτα ταῦρον. 


Στροφὴ β΄. 
καὶ φθέγμα καὶ ἀνεμόεν 
355 φρόνημα καὶ ἀστυνόμους ὀργὰς ἐδιδάξατο καὶ δυσαύλων 
πάγων ὑπαίθρεια καὶ δύσομβρα φεύγειν βέλη, 
παντοπόρος" ἄπορος ἐπ᾽ οὐδὲν ἔρχεται 


351. W. ἵππον évas ἄγει ἀμφίλοφον. 


357. W. πάγων αἴθρεια. 


351 f. ὑπάξεται κτέ.: brings under 
the neck-encircling yoke the steed with 


shaggy mane. For the double accus., 
cf. Hom. 7]. v. 731, ὑπὸ δὲ ζυγὸν ἤγαγεν 
Ἥρη ἵππους. The fut. has a gnomic 
use, denoting what man habitually 
does. See GMT. 66. Cf Pind. 
Olymp. vii. 1ff., Φιάλαν ὡς ef τις ἀφνειᾶς 
ἀπὸ χειρὸς ἑλών | δωρήσεται | νεανίᾳ γαμ- 
βρῷ. Hat. i. 173, εἰρομένου δὲ ἑτέρου 
τὸν πλησίον τίς ἐστι, καταλέξει ἑωυτὸν 
μητρόθεν καὶ τῆς μητρὸς avaveucera τὰς 
μητέρας. With ἀμφίλοφον, cf. Hom. 
Od. iii. 486, ζυγὸν ἀμφὶς ἔχοντες. 

354. φθέγμα: speech. “Soph. ac- 
cepts the popular theory, which was 
also held by the Eleatics and Pytha- 
goreans, that language is not an en- 
dowment of nature (φύσει), but is the 
result of conventional usage (θέσει 
‘by attribution’) and cultivation.” 
Schn. — ἀνεμόεν φρόνημα : two inter- 
pretations are possible: (1) thought 
swift as the wind; (2) high-soaring 
thought, i.e. philosophy, wisdom. In 
favor of (2) are the Schol., τὴν περὶ 
τῶν μετεώρων φιλοσοφίαν, and the gloss 
of Hesychius, ὑψηλόν, μετέωρον ; (1) is 
favored by the use of dveuders = wind- 
swift (see L. and S. s.v. qveudes), and 
by the natural connection between 


353. W. κατ᾽ ἀνεμόεν. 


φθέγμα, the body of speech, the sound, 
and φρόνημα, the spirit, the contents of 
speech. For the sense, cf also Hom. 
Od. vii. 36, ὡς εἰ πτερὸν ἠὲ νόημα. 

355. ἀστυνόμους ὀργάς : the dispo- 
sition suitable to social life. W., Wund., 
and others understand this to mean 
the art of governing, which is favored 
by the Schol., τὴν τῶν νόμων ἐμπειρίαν, 
δι᾽ ὧν τὰ ἄστεα νέμονται, ὅ ἐστι διοι- 
κοῦνται. ὀργή in the sense of τρόπος. 
Cf. 875. Aj. 640, οὐκέτι συντρόφοις 
ὀργαῖς ἔμπεδος. Hor. also, Sat. 1. 3, 
103, makes the establishment of com- 
munities follow upon the fixed use of 
language: donee verba, quibus 
voces sensusquenotarent, nomi- 
naque invenere. Dehine op- 
pida coeperunt munire, et. 
ponere leges. 

356f. ὑπαίθρεια : agrees with βέλη, 
which may be used equally well of 
frest and hail as of rain, in the sense of 
shafts. Cf. Aesch. Agam 335, ἐν οἰκή- 
μασιν ναίουσιν ἤδη τῶν ὑπαιθρίων πάγων 
δρόσων τ᾽ ἀπαλλαγέντες. Transl., and 
he has taught himself how to shun the 
shafts of uncomfortable frosts under the 
open sky and of driving rains. 

358. ἄπορος: the asyndeton here 
and in 370 emphasizes the contrast. 


ANTITONH. δῦ 


861 τὸ μέλλον: “Avda μόνον φεῦξιν οὐκ ἐπάξεται" 
νόσων δ᾽ ἀμηχάνων φυγὰς ξυμπέφρασται. 
᾿Αντιστροφὴ β΄. 


365 


4 Ν 4 
σοφόν τι TO μηχανόεν 


, ε Ν 2), (δ᾽ ¥ A Ν td IAX 5 5 
τέχνας UTEep | €ATTL εχὼν ΤΟΤΕ μὲν KAKOV, ΑΛΛΟΤ ΕΠ 


ἐσθλὸν ἕρπει" 


΄ , N a > »¥ “gs 
VOJLOUS TAPElLp@v χθονὸς θεῶν T ἐνορκον δίκαν, 





889 f. W. ἄπορος ἐπ᾽ οὐδὲν ἔρχεται. μέλλοντος “Aida. 


366. W. τότ᾽ ἐς κακόν. 


359. ἐπ᾽ οὐδὲν τὸ μέλλον: 1.6. ἐπ᾿ 
οὐδὲν τῶν μελλόντων. 

360. “Aida: cf. ὀρεσσιβάτα, 349. 
The gen. depends on φεῦξιν. 

361. ἐπάξεται : will not procure for 
himself. Schol. θανάτου μόνον οὐχ 
εὗρεν ἴαμα. Cf. Dem. de F. L. § 259, 
αὐθαίρετον αὑτοῖς ἐπάγονται δουλείαν. 
Thue. vi. 6. 2, οἱ Σελινούντιοι Συυρακοσί- 
ous ἐπαγόμενοι ξυμμάχους. The fut. is 
emphatic; he will never doit. — φεῦξιν: 
for φύξις, is found only here and in 
Hippocrates ; but διάφευξις, ἀπόφευξις, 
κατάφευξις are found. 

362. ἀμηχάνων: i.e. diseases that 
would otherwise be irremediable. 

363. φυγάς: points back to φεῦξις, 
and makes the contrast pointed.— ξυμ- 
πέφρασται: he has jointly with others 
(ξύν) devised. So W. But the prep. 
seems to be used rather to strengthen 
the idea of the mid. voice, as in the 
phrase συμφράζεσθαι μῆτιν ἑαυτῷ. See 
L. and 5., s.v. 

365. σοφόν τι: pred.; lit. as some- 
thing shrewd. — τὸ μηχανόεν : forms 
the counterpart to ἀμηχάνων 363, and 
repeats the idea of μηχαναῖς 349, 
since this inventive power is the main 
theme. 

366. τέχνας : join with τὸ unxavder, 


368. W. νόμους πληρῶν. 


inventive skill in art. — ὑπὲρ ἐλπίδα: 
beyond expectation. — ἔχων : his skill 


qualifies him to do good, yet incites 


him also to break through all barriers. 
A similar sentiment is found in Hor. 
Od. I. 3, 25 f. and 37-40. 

367. τοτὲ μὲν xré.: at one time to 
what is base, at another to what is noble. 
The omission of δέ is irregular. μέν 
and δέ are both wanting in ΕἸ. 739, 
τότ᾽ ἄλλος, ἄλλοθ᾽ ἅτερος. The prep. 
ἐπί belongs to both adjs. πρός is simi- 
larly placed with the second member 
of the sent. in 1176. Cf. also O. T. 
734, Δελφῶν κἀπὸ Aavalas ἄγει. For 
a similar sentiment and expression, 
cf. the verse of an unknown poet 
quoted in Xen. Mem. i. 2. 20, αὐτὰρ 
ἀνὴρ ἀγαθὸς τοτὲ μὲν κακός, ἄλλοτε δ᾽ 
ἐσθλός. - 

368. παρείρων : lit. fastening along- 
side of, hence weaving in with; sc. τῷ 
μηχανόεντι τῆς τέχνης. The Schol. 
explains by 6 πληρῶν τοὺς νόμους καὶ 
τὴν δικαιοσύνην. That is, obedience 
must be combined with skill. 

369. θεῶν τ᾽ ἔνορκον δίκαν : and jus- 
tice pledged with an oath by the gods. 
So Eur. Med. 208, τὰν Ζηνὸς dpxtay 
Θέμιν. Cf. Xen. Anab. ii. 5. 7, ὅρκοι 
θεῶν = oaths by the gods. 


56 ΣΟΦΟΚΛΈΟΥΣ 


870 ὑψίπολις- ἄπολις, ὅτῳ τὸ μὴ καλὸν 
ξύνεστι τόλμας χάριν. μήτ᾽ ἐμοὶ παρέστιος 
815 γένοιτο μήτ᾽ ἴσον φρονῶν ὃς τάδ᾽ ἔρδει. 


ἐς δαιμόνιον τέρας ἀμφινοῶ 
τόδε: πῶς εἰδὼς ἀντιλογήσω 
τήνδ᾽ οὐκ εἶναι παῖδ᾽ ᾿Αντιγόνην ; 
ὦ δύστηνος καὶ δυστήνου 


πατρὸς Οἰδιπόδα, τί ποτ᾽; οὐ δή που 


, > > “ “ , 
σέ γ᾽ ἀπιστοῦσαν τοῖς βασιλείοις 


ἀπάγουσι νόμοις 
καὶ ἐν ἀφροσύνῃ 
374. W. μήτε μοι. 


370. ἄπολις : in contrast with ὑψί- 
πολις, a8 ἄπορος and παντοπόρος in the 
corresponding part of the strophe. 
Cf. Eur. Troad. 1291, & δὲ μεγαλόπολις 
ἄπολις ὄλωλεν Τροία. 

372. ξύνεστι : the subj. is personi- 
fied. Cf. O. C. 1244, dra: ἀεὶ ξυνοῦσαι. 
E1610, εἰ σὺν δίκῃ ξύνεστι. ---- χάριν : = 
Lat. gratia, causa. Cf. El. 427, 
πέμπει με τοῦδε τοῦ φόβου χάριν. 

373. παρέστιος : quest at my hearth; 
ἐφέστιος is More common. 

375. ἴσον φρονῶν : of the same way 
of thinking (politically ), i.e. of the same 
political party. Cf Xen. Hell. iv. 8. 
24, ἐβοήθει τοῖς τὰ αὑτῶν φρονοῦσιν. 
τὰ τοῦ δήμου, τὰ Λακεδαιμονίων φρονεῖν, 
and similar expressions, are freq. — 
τάδ᾽ ἔρδει: ic. λύει νόμους καὶ δίκην διὰ 
τόλμην. 

376. Antigone and the guard are 
seen entering at the left of the spec- 
tators.—és δαιμόνιον «ré.: in regard 
to this strange marvel I stand in doubt. 
—dyudwoe: found only here. 

377. ἀντιλογήσω: subjv. of delib- 
eration. See G. 1358; H. 866, 3. 


καθελόντες ; 


378. οὐκ εἶναι: for the use of οὐκ 
with the inf. in indir. disc., see G. 
1611; H. 1024. “Nihil in οὐκ par- 
ticula offensionis est, quia 
opponuntur εἰδὼς (ὅτι ἐστί) et 
ἀντιλογήσω οὐκ εἶναι hoc sensu: πῶς 
εἰδὼς ὅτι ἥδε ἡ παῖς ᾿Αντιγόνη ἐστὶν 
ἀντιλογήσω ws οὐκ ἔστι." Weckl. 

379. δύστηνος: the combining to- 
gether of Antigone and her father is 
significant, and throws light upon the 
thought of 856. 

380. Οἰδιπόδα : this gen. is found 
in anapaestic verses also in Aesch. 
Sept. 886 and 1055. οΟἰδίποδος and 
Οἰδιπόδου, also the accus. Οἰδίποδα, are 
not used by the tragedians.—ri ποτε: 
what can this be? —ov δή που σέ ye: 
surely it is not you, is it? Cf. Arist. 
Ran. 526, τί δ᾽ ἔστιν; οὐ δή πού μ᾽ 
ἀφελέσθαι διανοεῖ ἅδωκας αὐτός; The 
Chorus knew that some one had de- 
fied the command of the ruler. They 
are surprised and pained to learn that 
it is Antigone who must suffer the 
penalty of disobedience. 

381. ἀπιστοῦσαν : see on 219. 


ANTITONH. 57 


FourtH ScENE. GUARD. 


ANTIGONE. 


AFTERWARDS CREON 


WITH TWO ATTENDANTS. 


Ἐπεισόδιον β΄. 


ΦΥΛΑΞ. 


HS ἔστ᾽ ἐκείνη τοὔργον ἡ ᾿ξειργασμένη " 


385 τήνδ᾽ εἵλομεν θάπτουσαν. 


ἀλλὰ ποῦ Κρέων ; 


ΧΟΡΟΣ. 


ὅδ᾽ ἐκ δόμων ἄψορρος εἰς δέον περᾷ. 


KPEQN. 


( δ᾽ ἔστι; ποίᾳ Evuperpos 
τί δ᾽ ἔστι; ποίᾳ ξύμμετρ 


προὔβην τύχῃ; 


ΦΥΛΑΞ. 


¥ A > 4 > > > , 
avag, βροτοῖσιν οὐδέν €OT ATWILOTOV* 


ψεύδει yap ἡ ᾿᾽πίνοια THY γνώμην " ἐπεὶ 
890 σχολῇ ποθ᾽ ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγὼ 


382. ἀπάγουσι: a judicial term, 
used of leading away to custody those 
who have been caught in the act. 

383. ἀφροσύνῃ : with this word the 
Chorus do not censure the deed in 
itself; they only call Antigone indis- 
creet for imperilling her life. 

384. The lapse of several hours is 
assumed since 331. (ἡ 416. ---- ἥδε xré.: 
here is that one who has done the deed. 
- ἐκείνη : because in the former scene 
the doer of this deed was the principal 
subject of discourse.—Creon again 
comes on the scene by the middle door 
and hears the last verse spoken by the 
guard. Hence the δέ and what fol- 
lows in 387. 

386. els δέον: for your need, oppor- 
tunely. Cf. O. T. 1416, ἐς δέον πάρεσθ᾽ 
ὅδε Κρέων. The phrase naturally sug- 
gests ξύμμετρος to Creon. 


387. Evpperpos : coincident with ; just 
in the nick of time to hear about. Cf 
O. T. 84, ξύμμετρος yap ὡς κλύειν. 

388. ἀπώμοτον : to be abjured as a 
thing one will not do or undertake. 
This proverb occurs first in a frag- 
ment of Archilochus (74 Bergk) : xpn- 
μάτων ἄελπτον οὐδέν ἐστιν οὐδ᾽ ἀπώ- 
μοτον. Cf. what the guard has said 
in 329. 

389. For second thoughts belie one’s 
resolutions. 

390. σχολῇ : hardly, be slow to (do 
anything). Similar is the Eng. in 
Shak. Tit. Andron. i. 2, “T’ll trust by 
leisure him that mocks me once.” — 
ἥξω ἄν, arare usage. But see GMT. 208; 
H. 845. W. takes ἄν with ἐξηύχουν, i.e. 
41,4. W. takes ἄν with ἐξηύγου"», 1.6. 
T should have declared, and cites Soph. 
Aj. 430, τίς ἄν ποτ᾽ GeO” ὧδ᾽ ἐπώνυμον 


58 ΣΟΦΟΚΛΈΟΥΣ 


ταῖς σαῖς ἀπειλαῖς, αἷς ἐχειμάσθην τότε" 
ἀλλ᾽, ἡ γὰρ ἐκτὸς καὶ παρ᾽ ἐλπίδας χαρὰ 
ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ, 

ἥκω, δι ὅρκων καίπερ ὧν ἀπώμοτος, 


395 κόρην ἄγων τήνδ᾽, ἣ καθευρἔέθη τάφον 


κοσμουσα. 


κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο, 


ἀλλ᾽ ἔστ᾽ ἐμὸν θοὕρμαιον, οὐκ ἄλλου, τόδε. 
καὶ νῦν, avat, τήνδ᾽ αὐτός, ὡς θέλεις, λαβὼν 


καὶ κρῖνε κἀξέλεγχ᾽ " ἐγὼ δ᾽ ἐλεύθερος 


400 δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν. 


ΚΡΕΩΝ. 


ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών ; 


ΦΎΛΑΞ. 


΄ Ν #7) > » , > 3.4 
αυτὴ TOV α ρ ἔθαπτε" ΤΟΑΡῚ επιστασαι. 


τοὐμὸν ξυνοίσειν ὄνομα τοῖς ἐμοῖς κακοῖς ; 
Eur. Herc. Fur. 1355, οὐδ᾽ ἂν φόμην 
ποτὲ εἰς τοῦθ᾽ ἱκέσθαι, δάκρυ᾽ ἀπ᾿ dupd- 
τῶν βαλεῖν. Some read ἥκειν, so as to 
avoid the fut. inf. with ἄν. 

391. ἀπειλαῖς : dat. of cause. — 
ἐχειμάσθην : the metaphor is well 
brought out by the translation of 
Camp., “when my soul was shaken with 
the tempest of your former threatenings.” 

392. ἐκτός : sc. ἐλπίδων : the subst. 
not repeated. C/. 518. 

393. οὐδέν : adv. in no respect. — 
μῆκος : in greatness. The thought 
regularly expressed would be τῇ zap’ 
ἐλπίδας χαρᾷ οὐδὲν ἔοικεν ἄλλη ἡδονή, 
for it is of the smaller that we say it is 
not like the greater. But this inver- 
sion of terms is freq. with ἔοικεν. So 
of an unusually great fear it is said 
in Thue. vii. 71. 2, 6 φόβος ἦν οὐδενὶ 
ἐοικώς. Cf. Eur. Frg. 554, ἐκ τῶν 
ἀέλπτων ἡ χάρις μείζων βροτοῖς φανεῖσα 


μᾶλλον ἣ τὸ προσδοκώμενον. “Pleasure 
that comes unlooked for is thrice wel- 
come.” Rogers’ Italy. 

394. δι᾿ ὅρκων ἀπώμοτος : act.; bound 
myself by an oath (se. that I would 
not come). Above pass. So ἀνώμοτος 
has both uses. — δ’ ὅρκων : added to 
make the expression more vivid. So 
γόοισιν, 427. 

396. ἐνθάδ᾽ οὐκ: as was done be- 
fore. Cf. 275. 

397. θοὕὔρμαιον : like our Eng. wind- 
fall, godsend. Hermes was the giver 
of good luck. Cf. Plat. Gorg. 486 e, 
οἶμαι ἐγὼ σοὶ ἐντετυχηκὼς τοιούτῳ 
ἑρμαίῳ ἐντετυχηκέναι. 

400. δίκαιος κτέ.: te. ἐμὲ δὲ δίκαιόν 
ἐστιν ἀπηλλάχθαι ἐλεύθερον. ---- τῶνδε 
κακῶν : those threatened by Creon. 

401. τῷ τρόπῳ πόθεν : two inter- 
rogatives combined in one sent. So 
the Hom. τίς πόθεν ἐσσ᾽ ἀνδρῶν ; Trach. 
421, ris πόθεν μολών; 


ANTITONH. 59 


ΚΡΕΩΝ. 


ἢ καὶ ξυνίης καὶ λέγεις ὀρθῶς ἃ φής ; 


ΦΥΛΑΞ. 


΄ 2 329A , a \ \ ἈΝ 
ταυτὴν Ύ ἰδὼν θάπτουσαν OV συ TOV νέκρον 


405 ἀπεῖπας. 


dp ἔνδηλα καὶ σαφῆ λέγω; 


ΚΡΕΩΝ. 


QA “- σὺ δὲ 5 ’ ε , 
καὶ πῶς ὁρᾶται κἀπίληπτος ἡἠρέθη ; 


ΦΥΛΑΞ. 


τοιοῦτον ἦν τὸ πρᾶγμ'΄. 


9 \ σ΄ 
οπτως γαρ ὭΚΟΜΕΜ, 


Ν, Le Ν ὃ ΑΗ > a> > PA 
πρὸς σοῦ τὰ δείν ἐκεῖν ἐπηπειλημένοι, 


’ a a \ 
πᾶσαν κόνιν σήραντες ἣ κατεῖχε TOV 


’, “ὦ # ’ > 
410 νέκυν, μυδῶν TE σῶμα γυμνώσαντες εὖ, 


καθήμεθ᾽ ἄκρων ἐκ πάγων ὑπήνεμοι, 
ὀσμὴν ἀπ᾽ αὐτοῦ μὴ βάλῃ πεφευγότες, 


403. The sense is, “Are you in your 
right mind when you say this ?” 

404. rov: the art. would regularly 
be omitted with the antec. incorpo- 
rated in the rel. clause. It makes 
νεκρόν more definite. 

406. ὁρᾶται : historical pres.; a use 
to which the tragedians are partial. 
They also freq. change the tense in 
the same sent., as here. Cf. 426-428. 
Aj. 31, φράζει τε κἀδήλωσεν. ---ἐπίληπ- 
τος: caught in the act. 

407. γάρ: see on 288. --- ἥκομεν : 
the other guards may have gone, from 
fear and suspense, to meet their com- 
rade on his return from the king, 
and, in view of Creon’s threats, which 
were directed against them all, have 
returned together to watch the corpse 
again. 

408. τὰ δείν᾽ ἐκεῖνα : of. 305 ff. 

409. σήραντες : having swept off. — 
τόν: the art. at the end of the tri- 


meter is very rare. Soph. has it also 
in Phil. 263, O.C. 351, and El. 879. 

410. pvdav: clammy, dank.— εὖ: 
carefully. 

411. καθήμεθ᾽ ἄκρων ἐκ πάγων : we 
seated ourselves on the slope of the hills. 
Cf. Hom. Od. xxi. 420, ἐκ δίφροιο 
καθήμενος. Il. xiv. 154, στᾶσ᾽ ἐξ Od- 
λύμποιο. --- ὑπήνεμοι : under the lee. 
Some join ἄκρων ἐκ πάγων directly 
with ὑπήνεμοι in the sense of ὅθι ἄκρων 
ἐκ πάγων σκέπας ἦν ἀνέμοιο, i.e. “we 
sat so that we were protected from 
the wind by the tops of the hills.” — 
They must have sat to windward of 
the dead body, with their backs turned 
to the wind and facing the corpse, in 
order to be able to watch it, and at the 
same time to avoid the stench which 
in this situation the wind would blow 
away from them. 

412. βάλῃ : the subjy. is more vivid 
than the opt. 


60 


ΣΟΦΟΚΛΈΟΥΣ 


> 4 a ¥ . Ot & > , 
ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιρρόθοις 
κακοῖσιν, εἴ τις τοῦδ᾽ ἀκηδήσοι πόνου. 
᾿ ᾿φοωυ σὰ ¥ > > 5242 ’ 
418 χρόνον τάδ᾽ ἦν τοσοῦτον, ἔστ᾽ ἐν αἰθέρι 
, ’ ‘ ε ‘4 4 
μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος 
Ἀ A, > » ‘ GE > ’ Ν 
καὶ καῦμ᾽ ἔθαλπε' καὶ τότ᾽ ἐξαίφνης χθονὸς 
τυφὼς ἀείρας σκηπτόν, οὐράνιον ἄχος, 
πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην 
420 ὕλης πεδιάδος, ἐν δ᾽ ἐμεστώθη μέγας 
» , , > ¥ , ’ 
αἰθήρ μύσαντες δ᾽ εἴχομεν θείαν νόσον. 


καὶ τοῦδ᾽ ἀπαλλαγέντος 


413. ἀνήρ: in distributive appos. 
with the subj. of καθήμεθα. --- ἔπιρ- 


ρόθοις : Schol. λοιδόροις. Cf. the use 
of ῥοθεῖν in 290. 
414. κακοῖσιν : used subst. and 


equiv. to ὀνείδεσι. κακόν is used of 
words also in Aj. 1244, αἰὲν ἡμᾶς 
κακοῖς βαλεῖτε. Cf. Phil. 374, below. 
- ἀκηδήσοι: fut. opt. in indir. disc., 
and with the apod. implied in the con- 
text. See GMT. 128 and 696 II. Cf. 
Phil. 374 ἴ., ἤρασσον κακοῖς... εἰ τἀμὰ 
κεῖνος ὅπλ᾽ ἀφαιρήσοιτό με. 

416. Cf. Hom. 1. viii. 68, ἦμος δ᾽ 
ἠέλιος μέσον οὐρανὸν ἀμφιβεβήκει. 

417. χθονός: gen. of separation 
after ἀείρας. Cf. O. T. 142, βάθρων 
ἵστασθε. Plat. Gorg. 524 ἃ, ἔνδηλα πάντα 
ἐστὶν ἐν τῇ ψυχῇ, ἐπειδὰν γυμνωθῇ τοῦ 
σώματος. 

418. “The detailed description of 
this violent storm, that so greatly ter- 
rified the company of watchers, makes 
the undaunted courage of the heroine 
appear the more illustrious.” Schn. 
— τυφώς : a whirlwind; which, by 
driving on high the dust, gives the 
appearance of raising up a sudden 
storm (σκηπτόν) from the ground. — 
οὐράνιον : sent from heaven; or, per- 
haps better, reaching to heaven. Cf. 


ἐν χρόνῳ μακρῷ, 


Aj. 196, ἄταν οὐρανίαν φλέγων. The 
Schol., λυποῦν τὸν αἰθέρα, favors the 
latter.—dxos: in appos. with σκηπτόν. 

420. ἐν δέ: adv., and thereupon; 
Lat. simul. Cf ΕἸ. 718, ἐν δ᾽ ἐμε- 
στώθη δρόμος κτύπου. O.T'. 182, ἐν δ᾽ 
(among them) ἄλοχοι ἐπιστενάχουσιν. 
Others take ἐν as belonging to the 
verb and separated from it by so- 
called tmesis. Other cases of tmesis 
occur in 427, 432, 977, 1233. 

421. μύσαντες : because of the dust 
which was whirled aloft to the top of 
the hill. This circumstance is added 
to explain why they did not see the 
approach of Antigone. — εἴχομεν : we 
endured. Schol., ἀντείχομεν πρὸς τὴν 
κόνιν. --- θείαν : because the ἄχος was 
οὐράνιον. But since all calamities were 
heaven-sent, the reference to οὐράνιον 
is not necessary. — νόσον : used by 
the tragedians of every kind of physi- 
cal and mental suffering. 

422. rovSe: neut., comprising all 
that has been mentioned. — ἀπαλλα- 
yévros : see on 244, — év χρόνῳ μακρῴ: 
in the course of along while; giving time 
for Antigone to come out of her con- 
cealment, with the libation ready to be 
poured. Cf. Phil. 235, τὸ λαβεῖν πρόσ- 


φθεγμα τοιοῦδ᾽ ἀνδρὸς ἐν χρόνῳ μακρῷ. 


ANTITONH. 61 


e “A . > , aA 
ἢ παῖς Opatai, κἀνακωκύει πικρᾶς 


¥ 7k , ε 7 A 
ὄρνιθος ὀξὺν φθόγγον, ws ὅταν κενῆς 
425 εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος: 
AS Ν A Ν ε ε “ / 
οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾷ νέκυν, 


γόοισιν ἐξῴμωξεν, ἐκ δ᾽ ἀρὰς κακὰς 


ἠρᾶτο τοῖσιν τοὔργον ἐξειργασμένοις. 
Ν Ν 3 Ν ’ id /, 
καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν, 


¥ ΓΑ ΜΝ ΄ ΄, ¥ § ΄ 
430 €K T EVKPOTY)TOU χαλκέας aponv προχου 


A ΄ § x , , 
χοαισι τρισπονόοισι TOV νέκυν στέφει. 


5 A ἰδό cs θ ἈΝ δέ 
χήμεις LOOVTES LEME a, συν € vw 


θηρώμεθ᾽ εὐθὺς οὐδὲν ἐκπεπληγμένην. 


423. Why Antigone returned to 
the body the poet does not expressly 
state. It is to be inferred that she 
has heard or fears that the body 
is again exposed by the command 
of Creon. Accordingly she carries 
with her the pitcher containing the 
libation.— πικρᾶς : full of bitterness, 
sorrowful. “The quality of the ob- 
ject is transferred to the subject; 1.6., 


πικρᾶς, ἅτε πασχούσης πικρά. Camp. 


So conversely in Phil. 209, τρυσάνωρ 
= man-afflicting is applied to αὐδά, the 
ery which expresses the pain. 

424. ὄρνιθος : descriptive gen. Or- 
der: ὡς ὅταν βλέψῃ λέχος εὐνῆς κενῆς 
ὀρφανὸν νεοσσῶν. The comparison of 
shrill and mournful cries with the 
plaintive notes of birds robbed of 
their young is Hom. Cf. Od. xvi. 
216 ff., κλαῖον δὲ λιγέως, ἁδινώτερον ἤ τ᾽ 
οἰωνοί, φῆναι ἢ αἴγυπιοὶ γαμψώνυχες, 
οἷσί τε τέκνα ἀγρόται ἐξείλοντο, πάρος 
πετεηνὰ γενέσθαι. 

425. εὐνῆς: with λέχος, couch of its 
nest. Cf. Aesch. Pers, 543, λέκτρων 
εὐνὰς ἁβροχίτωνας. 

426. δέ: introduces the apod. with 
increased emphasis in prose also, and 


most commonly when a pron. is ex- 
pressed. Cf. El. 25, ὥσπερ ἵππος... 
ὡσαύτως δὲ σύ. ---- Ψψιλόν : uncovered. 

427. γόοισιν: see on 394. — ἐκ: 
join with ἠρᾶτο. See on 420. 

428. ἠρᾶτο: impf. after the aor.; 
see on 406. 

430. dpSnv: ἄρασα πρόχουν. Urns 
borne aloft on the shoulder or head 
in scenes of sacrifice are a favorite 
subject in Greek art. 

431. τρισπόνδοισι : as in all sacred 
observances the number three plays 
an important part, so the libations 
poured on the dead consisted of three 
parts; sc. μελίκρατον (honey with 
milk), wine, and spring water (cf. Od. 
x. 518) ; or, milk, wine, and honey with 
water (cf. Eur. Iphig. Taur. 159). In 
many localities olive oil was used in- 
stead of wine. These libations were 
poured out sometimes mixed before- 
hand,sometimes separate,with the face 
turned to the west. —oréget: crowns, 
in the sense of honors. Cf. El. 51, 
τύμβον λοιβαῖσι καὶ καρατόμοις χλιδαῖς 
στέψαντες. 

432. σύν: together, adv. modifies 
θηρώμεθα. --- viv: = αὐτήν. 


62 SOPOKAEOYS 


‘4 , 4 ld “A > id 
καὶ tas τε πρόσθεν τάς τε viv ἠλέγχομεν 
, Ὁ» > > Ν ’ 
135 πράξεις" ἄπαρνος δ᾽ οὐδενὸς καθίστατο, 
ἀλλ᾽ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα. 
τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι 
ν » Ν Ἀ ‘ , ¥ 
ἥδιστον, ἐς κακὸν δὲ τοὺς φίλους ἄγειν 


ἀλγεινόν. 


“ 
ἀλλὰ πάντα ταῦθ᾽ ἥσσω λαβεῖν 


440 ἐμοὶ πέφυκεν τῆς ἐμῆς σωτηρίας. 


ΚΡΕΩΝ. 


’ 
σὲ δή, σὲ τὴν νεύουσαν εἰς πέδον κάρα, 


φὴς ἢ καταρνεῖ μὴ δεδρακέναι τάδε ; 


ἈΝΤΙΓΌΝΗ. 


‘ ‘ A > > ΄“ Ἀ ’ 
και φημὶ δρᾶσαι κουκ ἀπάρνουμαι TO μη. 


439. W. πάντα τἄλλ᾽. 


435. ἄπαρνος δ᾽ οὐδενὸς : an obj. 
gen. after an adj. kindred to a verb 
taking the accus. See G. 1142; H. 
754. Cf. Hat. iii. 66, ἔξαρνος ἦν μὴ 
μὲν ἀποκτεῖναι Σμέρδιν. --- καθίστατο: 
implies her fixed and calm attitude. 

436. ἀλλά: sc. καθίστατο. “But my 
joy was still not unmingled.” For 
ἡδέως ἐμοί we should use a concessive 
clause. 

437. αὐτόν : subj. accus. of τὸ 
πεφευγέναι, Which is the subj. of ἥδι- 
στον (ἐστίν). The thought is put ina 
general form, that one himself. 

438. τοὺς φίλους: the servant is 
attached to the daughter of the royal 
house. 

439. Order: πάντα ταῦτα πέφυκέ 
μοι ἥσσω λαβεῖν ἢ ἡ ἐμὴ σωτηρία. Cf. 
£1. 1015, προνοίας οὐδὲν ἀνθρώποις ἔφυ 
κέρδος λαβεῖν ἄμεινον. For the const. 
of the inf., see G. 1528; H.952. The 


sentiment indicates the ignoble nature 
of the δοῦλος. 

441. σὲ δή, σέ: you, IT mean, you. 
A similar harsh tone is that of Aegis- 
thus to Electra, El. 1445, σέ τοι, σὲ 
κρίνω, val σέ, thy ἐν τῷ πάρος χρόνῳ 
θρασεῖαν. The calm repose of Anti- 
gone, who stands before Creon, in her 
maidenly innocence, without showing 
a single trace of fear or regret, exas- 
perates him, as the tone of his address 
indicates, —xdpa: cf. 269. 

442. dys: sc. δεδρακέναι. μή is 
due only to καταρνεῖ; for its use after 
the verb of denial, see G. 1615; H. 
1029. : 

443. Antigone purposely imitates 
in her reply the form of the question, 
as below (450, 452) she recalls κη- 
ρυχθέντα and νόμους (447, 449).— τὸ 
pry: sc. δεδρακέναι. Regularly τὸ μὴ 
ov. See GMT. 812. 


ANTITONH. 63 


ΚΡΕΩΝ, 


σὺ μὲν κομίζοις ἂν σεαυτὸν ἣ θέλεις, 
445 ἔξω βαρείας αἰτίας ἐλεύθερον" 


σὺ δ᾽ εἰπέ μοι μὴ μῆκος, ἀλλὰ συντόμως, 
ἤδησθα κηρυχθέντα μὴ πράσσειν τάδε; 


ANTITONH. 


ἤδη. 


τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν. 


ΚΡΕΩΝ, 


Ν a 3 ἀπῇ ’ 3 ε ’ ’ 
καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους ; 


ANTITONH. 


450 οὐ γάρ τί μοι Ζεὺς ἦν 6 κηρύξας τάδε, 


οὐδ᾽ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη 


4 3 > > , . 4 
τοιούσδ εν ἀνθρώποισιν WPLOEV νομους" 


452. W. οἷ τούσδ᾽... ὥρισαν. 

444, σύ: to the guard. — κομίζοις 
ἄν: may betake yourself. For the opt. 
in mild command, see GMT. 237. 

445. Free and exempt from grievous 
imputation. The guard departs. The 
actor who has played this part now 
has an opportunity to change his 
costume, in order to impersonate 
Ismene. 

446. μῆκος: 1.6. μακρὸν ἔπος. 

447. κηρυχθέντα: the partic. is in 
indir. disc. after ἤδησθα and = ὅτι 
ἐκηρύχθη. The plur. of the impers. 
is common with adjs. (ef. Aj. 1126, 
δίκαια γὰρ τόνδ᾽ εὐτυχεῖν), very com- 
mon with verbal adjs. (cf 677), less 
common with partics., as here. Cf. 
570, 576. 

448. τί δ᾽ οὐκ ἔμελλον: and why 
should I not (know it)? 


449. δῆτα: then, marking an infer- 
ence. “Knowing all this, did you 
then have the daring,” etc. 

450. ydp: (yes), for. This speech 
of Antigone is one of the noblest 
passages left us in ancient literature. 
- τὶ : adv., at all. 

451. τῶν κάτω θεῶν : since Δίκη 
sent from below the Erinyes to pun- 
ish transgression. Aesch. connects 
her with these avenging deities. Cf 
Eum. 511, ὦ Δίκα, ὦ θρόνοι τ᾽ "Ἐρινύων. 
Eur. Med. 1889, ἀλλά σ᾽ Ἐρινὺς ὀλέ- 
σειε τέκνων φονία τε Δίκη. She was 
held to be the daughter of Zeus and 
Themis. 

452. τοιούσδε: sc. as you have laid 
down. Cf.519.— ἐν ἀνθρώποισιν : who 
are endowed with a sense of obliga- 
tion towards the dead. 


64 


ΣΟΦΟΚΛΈΟΥΣ 


Or , Lal 3» Ν Ν 

οὐδὲ σθένειν τοσοῦτον ὠόμην τὰ σὰ 
4 ν > »*» > ‘al A 
κηρύγμαθ᾽ ὥστ᾽ ἄγραπτα κἀσφαλῇ θεῶν 
455 νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν. 

» , “ > 4 > > oF 
ov γάρ τι νῦν ye κἀχθές, ἀλλ᾽ ἀεί ποτε 
ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ᾽φάνη. 
τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς 
φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην 


460 δώσειν. 
» Ἀ ‘ > ’ 
κεὶ μὴ σὺ προὐκήρυξας. 


θανουμένη γὰρ ἐξήδη" τί δ᾽ ov; 


> \ A ΄ 
ει δὲ του Xpevov 


πρόσθεν θανοῦμαι, κέρδος αὖτ᾽ ἐγὼ λέγω. 


454. W. ὡς τἄγραπτα. 462. 


454f. Instead of connecting ὥστε 
δύνασθαι with τὰ σὰ κηρύγματα and 
making this its subj. Antigone gen- 
eralizes the expression: that one being 
a mortal (sc. you) should be able, etc. 
Editt. generally make θνητὸν ὄνθ᾽ refer 
to Creon, supplying σέ in thought from 
τὰ σὰ κηρύγματα. But Prof. Goodwin 
(Proceedings Amer. Philol. Assoc. 1876, 
p. 4) supposes that Antigone has her- 
self in mind,—that I being a mere 
mortal, etc. The gender is no objec- 
tion. Cf Eur. Med. 1017, 1018. In 
favor of this view it is urged that 
Antigone is more concerned through- 
out the passage with defending her 
own conduct than with condemning 
Creon. — ὑπερδραμεῖν : lit. to run be- 
yond (as in a race); here, to over- 
pass, to render void; nearly the same 
as ὑπερβαίνειν, above. Cf. Eur. Jon. 
973, καὶ πῶς τὰ κρείσσω θνητὸς οὖσ᾽ 
ὑπερδράμω. Aristot. Rhet. 1. 16, ἐὰν μὲν 
ἐναντίος 1 5 γεγραμμένος (νόμος) τῷ 
πράγματι, τῷ κοινῷ νόμῳ χρηστέον καὶ 
τοῖς ἐπιεικέσιν ὡς δικαιοτέροις. καὶ ... τὸ 
μὲν ἐπιεικὲς ἀεὶ μένει καὶ οὐδέποτε μετα- 
βάλλει, οὐδ᾽ 5 κοινός, κατὰ φύσιν γάρ 


W. αὔτ᾽ (ΞΞ αὐτό). 


ἐστιν" of δὲ γεγραμμένοι πολλάκις. In 
connection with this he refers to Antig. 
456 and 458. “Let not a mortal’s vain 
command, Urge you to break th’ un- 
alterable laws Of heav’n-descended 
charity.” Mason’s Elfrida. 

456. viv κἀχθές: form one idea, 
to-day and yesterday. The brief du- 
ration of merely human institutions 
is meant. — del ποτε : “everlastingly, 
without any clear distinction of past 
or future. ποτέ gives the effect of 
indefiniteness or infinity.” Camp. 

457. ἐξ ὅτου: since when; sc. χρόνου. 

458. τούτων: 1.6. νομίμων, namely, 
for their violation; depends on τὴν 
δίκην. --- οὐκ ἔμελλον : 7 was not about 
to, did not mean ἴο. ---ἀνδρός : of a 
mere man, emphatic. 

459. ἐν θεοῖσι: in respect of, 1.6. to- 
wards the gods; the penalty due them. 

460. τί 8 οὔ: and why should I not 
(have known that I must die)? 

461. τοῦ χρόνου: Schol., τοῦ ejuap- 
μένου δηλονότι. 

462. αὖτε: “you call it penalty, I, 
on the contrary, gain.” Cf. Shak. Julius 
Caesar, iii. 1: 


ANTITONH. 65 


ν Ν > a ε $c. ὦ “- 
ὅστις γὰρ ἐν πολλοῖσιν ὡς ἐγὼ κακοῖς 


ἢ, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει ; 
7 X ρ ρ 


9 ¥ “ la) / La) 
465 ουτως EMOLYE τοῦδε τοῦ μόρου τυχειν 


παρ᾽ οὐδὲν ἄλγος ἀλλ᾽ ἄν, εἰ τὸν ἐξ ἐμῆς 


Ν ’, > Ὁ > / ia 
μητρὸς θανόντ᾽ ἄταφον ἀνεσχόμην νέκυν, 
7 a» ¥ “ > > > 4 
κείνοις ἂν ἤλγουν: τοῖσδε δ᾽ οὐκ ἀλγύνομαι. 


᾿ς > > A “ “ A , 
σοι ὃ ει δοκῶ νυν μώωρα δρῶσα τυγχάνειν, 


410 σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω. 


ΧΟΡΟΣ. 


δηλοῖ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς 


-“ » > 
TNS παιδός" εικειν δ᾽ ουκ ἐπίσταται κακοῖς. 


467. W. μητρὸς θ᾽ ἑνός τ᾽ ἄταφον. 


““Οαϑβοα. Why he that cuts off twenty years 
of life 
Cuts off so many years of fearing death. 
Brut. Grant that, and then is death a 
benefit.” 


464. Caesura after the first sylla- 
ble. See on 294. ---- φέρει : for φέρεται. 
The act. is often used for the mid. by 
Soph. Cf. 0.C. 5, σμικρὸν μὲν ἐξαι- 
τοῦντα, τοῦ σμικροῦ δ᾽ ἔτι μεῖον φέ- 
ροντα. 

465. οὕτως : such being the case. 

466. παρ᾽ οὐδέν : see on 35. — dAyos: 
instead of a word of general meaning 
the Greeks often use a word of more 
definite sense. Here ἄλγος (ἐστίν) for 
the more general idea of regard.— 
av: see on 69. 

467. τὸν ἐξ ἐμῆς κτέ. : the one sprung 
Jrom my own mother.— θανόντ᾽ κτέ.: 
when dead I had suffered to be (sc. 
ὄντα) an unburied corpse. 

468. κείνοις : at that, the supposed 
thought. — τοῖσδε: at this, sc. what she 
had done. 


470. σχεδόν τι: mockingly spoken 
of any fact or affair which the speaker 
believes to be undoubted; zt almost 
appears to me that; it wants but little 
that ; possibly. In like tone Electra 
closes a long speech to her mother, 
Ei. 608, εἰ yap πέφυκα τῶνδε τῶν ἔργων 
ἴδρις, σχεδόν τι τὴν σὴν οὐ καταισχύνω 
φύσιν. --- μώρῳ, κτέ.: “I bear the charge 
of folly from a fool.” Plumptre. The 
sharpness of the utterance is enhanced 
by the repetition napa, μώρῳ, μωρίαν. 

471. The harshness of this last 
remark the discreet and venerable 
Chorus cannot approve. Their words, 
however, do not express censure so 
much as a characterization of Anti- 
gone. Order: τὸ γέννημα τῆς παιδὸς 
δηλοῖ (sc. ὄν) ὠμὸν (pred.) ἐξ ὠμοῦ 
πατρός. 

472. ἐπίσταται : sc. ἡ wats. — εἴκειν 
κακοῖς: cf. Phil. 1046, ὁ ξένος φάτιν 
τήνδ᾽ εἶπ᾽, ᾿Οδυσσεῦ, κοὐχ ὑπείκουσαν 
κακοῖς. 


66 ΣΟΦΟΚΛΈΟΥΣ 


ΚΡΕΩ͂Ν. 


ἀλλ᾽ ἴσθι τοι τὰ σκλήρ᾽ ἄγαν φρονήματα 
πίπτειν μάλιστα, καὶ τὸν ἐγκρατέστατον 
475 σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ 
θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις" 
- “ Ν , 
σμικρῷ χαλινῷ δ᾽ οἶδα τοὺς θυμουμένους 


ἵππους καταρτυθέντας. 


» Ν » ’ 
οὐ γὰρ ἐκπέλει 


al 3. 3. ἮΝ lal , > ΄- ’ 
φρονεῖν μέγ᾽ ὅστις δοῦλός ἐστι τῶν πέλας. 
480 αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο, 
νόμους ὑπερβαίνουσα τοὺς προκειμένους" 


ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα, 


’ » “~ A nw » 
τούτοις ἐπαυχεῖν καὶ δεδρακυῖαν γελᾶν. 
A“ > 4 A > > 4 9 δ᾽ » 4 
ἢ viv ἐγὼ μὲν οὐκ ἀνήρ, αὕτη ἀνήρ, 
1856 εἰ ταῦτ᾽ ἀνατὶ τῇδε κείσεται κράτη. 


473. i: “but pride comes be- 
fore destruction.” By ἀλλά Creon 
connects his reflections immediately 
with the last words of the Chorus. 
Bl. remarks how exactly, though un- 
consciously, Creon describes in the 
following words his own case.—tdad 
σκλήρ᾽ ἄγαν φρονήματα: excessively 
stubborn dispositions. 

474. πίπτειν: fail, break down. Inf. 
after ἴσθι, know that, etc. (not know 
how); see G. 1592, and ef. οἶδα καταρ- 
τυθέντας below. Cf. Aesch. Pers. 
173, εὖ τόδ᾽ ἴσθι μή σε δὶς φράσαι. 
Eur. Med. 593, εὖ νυν τόδ᾽ ἴσθι μὴ 
γυναικὸς οὕνεκα γῆμαί με λέκτρα. 

475. ὀπτόν: ἰεπιρεγεί.. --- ἐκ : see 
on 11], --- περισκελῆ : so that it is very 
hard. 

476. πλεῖστα: very often; a sup. of 
πολλά = πολλάκις. --- dv εἰσίδοις : you 
will see ; a modest statement of a well- 
known fact. See GMT. 237. 

478. καταρτυθέντας : freq. used for 


training or breaking horses. — ἐκπέλει : 
explained by Hesychius as = ἔξεστιν. 
A ἅπαξ λεγόμενον. 

479. φρονεῖν péya: to be proud-spir- 
ited. — ϑοῦλος : contemptuous in its 
application to Antigone. 

480. ἐξηπίστατο : with sarcastic 
reference to 472. : 

481. προκειμένους : ordained. 

482. ὕβρις : in the pred., sc. ἐστίν. 
— ἥδε: is the subj. and takes its gen- 
der from ὕβρις. 

483. ἐπαυχεῖν ... γελᾶν : in appos. 
with ἥδε, subj. nom. — δεδρακυῖαν : 
with γελᾶν, lit. at having done it ; over 
her deed. The partic. is used with 
γελᾶν as with χαίρειν and similar 
verbs. Cf. Eur. Ale. 691, χαίρεις ὁρῶν 
φῶς. It is not therefore simply a rep- 
etition of ἐπεὶ δέδρακεν, but forms a 
part of the pred, See G. 279, 1; H. 983. 

485. If this (assumed) authority (se. 
of defying this law) shall be exercised 
by her with impunity. 


ANTITONH. 67 


ἀλλ᾽ εἴτ᾽ ἀδελφῆς εἴθ᾽ ὁμαιμονεστέρα 


A \ eon Ν ε ΄ a 
TOV TAVTOS μιν Ζηνὸς ερκειου κυρει, 


> ’ 5 4, > > 4 
αὐτή τε xn ξύναιμος οὐκ ἀλύξετον 


’ Ν Ν > ΕἾ 
μόρου κακιστου" και γὰρ οὖν κείνην σον 


490 ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου. 


, a> » Ν 78 > ’ὔ 
και νιν καλεῖτ aoe 6 CL γαρ €LOOV αρτιως 


λυσσῶσαν αὐτὴν οὐδ᾽ ἐπήβολον φρενῶν. 


φιλεῖ δ᾽ ὁ θυμὸς πρόσθεν ἡρῆσθαι κλοπεὺς 


τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων. 


495 μισῶ γε μέντοι χὦταν ἐν κακοῖσί τις 


ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέλῃ. 


490. W. τάφους. 


486. ἀδελφῆς : sc. θυγάτηρ which is 
pred. to κυρεῖ (οὖσα). The omitted 
partic. contains the leading idea. See 
GMT. 887, 889. --- Ζηνὸς ἑρκείου: c/. 
Hom. Od. xxii. 334f. The altar of Ζεὺς 
ἑρκεῖος stood in the middle of the 
house-court. By metonymy here for 
the entire family. The expression is 
the extravagant one of a passionate 
man,— “more nearly akin to me than 
all my kin,” which is, of course, im- 
possible. Cf. O. T. 1365, εἰ δέ τι 
πρεσβύτερον ἔτι κακοῦ κακόν. 

488. ἡ ξύναιμος : in the blindness 
of his passion Creon includes Ismene 
in his condemnation, without any rea- 
son except her anxious behavior, to 
which he refers below as betraying 
her guilt. 

489. μόρου : gen. of separation with 
ἀλύξετον, after the analogy of such 
verbs as ἀπαλλάττεσθαι. Cf. El. 626, 
θράσους τοῦδ᾽ οὐκ ἀλύξεις. 

490. ἴσον: equally, likewise, ἐπαι- 
τιῶμαι ἐκείνην τοῦδε τοῦ τάφου, ἴ.6. βου- 
λεῦσαι αὐτόν. Cf. Phil. 62, οἱ ᾿Ατρεῖδαί 
σε οὐκ ἠξίωσαν τῶν ᾿Αχιλλείων ὅπλων, 
δοῦναι, 


491. viv: sc. Ismene. — καλεῖτε: 
addressed to the attendants. 

492. ἐπήβολον φρενῶν : in possession 
of her mind. 

493. φιλεῖ: is wont. Cf. 722. — 
πρόσθεν ἡρῆσθαι : to be detected before- 
hand, i.e. before the deed has been 
done.—kAorevs: pred. nom.,as a plot- 
ter; like the poetjc use of κλέπτειν, 
devise or do stealthily. Cf. El. 37, 
δόλοισι κλέψαι σφαγάς. Aj. 1137, πόλλ᾽ 
ἂν λάθρα κλέψειας, κακά. The sense is, 
that the evil conscience easily betrays 
the evil-doer. So Shak. Hamlet, iii. 
1, 88: “Thus conscience doth make 
cowards of us all.” 

495. “Lhate the offender that hides 
his crime, but I hate also the one that 
seeks to defend it.” Creon thinks 
Ismene is trying to do the former, 
Antigone the latter. Antigone is 
seeking to escape punishment, he 
thinks. This accounts for her reply 
and the allusion to ἁλούς in ἑλών. 

496. ἔπειτα: after the partic. Cf 
Aj. 760, ὅστις ἀνθρώπου φύσιν βλαστών, 
ἔπειτα μὴ κατ᾽ ἄνθρωπον φρονῇ. --- καλ- 
λύνειν : to gloss over, 


68 ΣΟΦΟΚΛΕΟΥΣ 


ἈΝΤΙΓΌΝΗ. 


θέλεις τι μεῖζον ἢ κατακτεῖναί μ᾽ ἑλών ; 


ΚΡΕΩΝ. 


ἐγὼ μὲν οὐδέν: τοῦτ᾽ ἔχων ἅπαντ᾽ ἔχω. 


ἈΝΤΙΓΟΝΗ. 


τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων 
500 ἀ ὃν οὐδέ δ᾽ ἀρεσθείη ποτέ 
ἀρεστὸν οὐδέν, μηδ᾽ ἀρ Ἢ ‘ 
9 Ν Ἁ Ν yy 3 > 4 > ¥ 
οὕτω δὲ καὶ σοὶ τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ. 


καίτοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον 
κατέσχον ἢ τὸν αὐτάδελφον ἐν τάφῳ 
τιθεῖσα ; τούτοις τοῦτο πᾶσιν ἁνδάνειν 

505 λέγοιτ᾽ ἄν, εἰ μὴ γλῶσσαν ἐγκλήοι φόβος. 


497. μεῖζον: ic. any desire that is 
greater than this of putting me to death. 

498. ἐγὼ μέν οὐδέν : 7 surely (desire) 
nothing (beyond that). μέν is ἃ weak- 
ened form of μήν, and like γέ makes 
prominent (although also at the same 
time restricting) the force of the word 
with which it is connected. μέν is 
often found without δέ, not alone in 
the poets but also in “prose, esp. with 
prons. (634, 681) and in asseverations 
(551). The antithesis may be supplied 
in thought, if it is not expressed by 
some equivalent of δέ. --- ἅπαντ᾽ ἔχω: 
an instance of what is called “tragic 
irony.” The audience see in this ut- 
terance a hidden and dreadful import. 
Creon unconsciously pronounces his 
own doom; in the death of Antigone 
he has all the calamities that follow 
in its train. 

499. μέλλεις: do you delay. 

500. μηδ᾽ ἀρεσθείη : sc. μηδὲν τῶν 
σῶν λόγων. ἀρέσκεσθαι pass., here in 
the sense of probari. 


501. τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ : my views 
are disagreeable. “ ἔφυ, are by nature, 
and so cannot fail to be.” Camp. 
Antigone thus cuts off any expecta- 
tion that Creon may have had that 
she would at the last acknowledge 
her guilt and beg for pardon. 

502. κλέος εὐκλεέστερον : more illus- 
trious honor. A pleonastic expression, 
like δυσπνόοις πνοαῖς (588), φρενῶν duc- 
φρόνων (1261). Antigone appeals to 
that latent sentiment of mankind that 
regards the duty of burial of one’s 
kindred as a most sacred one, and 
that would honor her for sacrificing 
her life in seeking to discharge this 
duty. — dv... κατέσχον : the prot. is 
represented by πόθεν, ἱ.6., “if I had 
done what?” See on 240. 

504 f. Order: λέγοιτ᾽ (pass.) ἂν 
ἁνδάνειν τούτοις xré. Others prefer to 
join τούτοις directly with λέγοιτο as 
dat. of agent. 

505. ἐγκλῇοι : see on 180, and the 


App. 


ΑΝΤΙΓΟΝΗ. 69 


ἀλλ᾽ ἡ τυραννὶς πολλά τ᾽ ἄλλ᾽ εὐδαιμονεῖ, 
ἡ τὺρ μ 


κάξεστιν αὐτῇ δρᾶν λέγειν θ᾽ ἃ βούλεται.] 


ΚΡΕΩΝ. 


Ν A δ α΄, A , ess 
σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς. 


ἈΝΤΙΓΌΝΗ. 


ε ΟΝ > Ν δι φσι B ’ 
ὁρῶσι χοὗτοι, σοὶ δ᾽ ὑπίλλουσιν στόμα. 


ΚΡΕΩΝ. 


510 σὺ δ᾽ οὐκ ἐπαιδεῖ, τῶνδε χωρὶς εἰ φρονεῖς ; 


ANTITONH. 


50.» Ν » Ν ‘ ε 4 ’ 
οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν. 


ΚΡΕΩ͂Ν. 


3» 9 
οὔκουν ὅμαιμος χὠ καταντίον θανών; 


W. gives 506 f. to the Chorus. 


506 f. “With a just sense that 
these verses are not fitting for Anti- 
gone after 499, the old critic#remark: 
οὐκ ἐν ἐπαίνῳ τοῦτο τῆς τυραννίδος, ἀλλ᾽ 
ἔχει τι εἰρωνείας 6 λόγος. But there is 
no indication of any irony. The sen- 
timent is wholly remote from the con- 
nection.” N. We follow N. and D. 
in bracketing these lines. The words 
following have no reference to this 
sentiment. See App. 

508. τοῦτο: the same reference as 
τοῦτο in 504, z.e. “that it is right to give 
burial to Polynices.”—povvn τῶνδε: 
Creon includes Antigone among the 
Chorus, as she was also a Cadméan. 
—podvos and ξεῖνος are used in tri- 
meter also. 


509. χούτοι: these also (think so). 
- ὑπίλλουσιν : lit. they roll or wind 
under, used of dogs which curl their 
tails between their legs through fear ; 
here metaphorically of curbing or sup- 
pressing utterance. 

510. εἰ φρονεῖς : after ἐπαιδεῖσθαι we 
might expect an inf. or partic. clause ; 
here εἰ does not express an uncertainty 
but an assumed reality, almost = ὅτι. 
See GMT. 494. Without paying any 
attention to Antigone’s reply, Creon 
obstinately holds fast to his opinion. 
— τῶνδε χωρίς: differently from these. 

511. γάρ: (no), for.—oéBav: subj. 
of αἰσχρόν (ἐστιν). 

512. χὠ καταντίον θανών: he also 
that fell on the opposite side. 


τὸ 


ΣΟΦΟΚΛΈΟΥΣ 


ἈΝΤΙΓΌΝΗ. 


ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός. 


ΚΡΕΩΝ, 


πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν ; 


ἈΝΤΙΓΌΝΗ. 


515 οὐ μαρτυρήσει ταῦθ᾽ 6 κατθανὼν νέκυς. 


KPEQN. 


εἴ τοί ode τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ. 


ἈΝΤΙΓΌΝΗ. 


οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὦλετο. 


ΚΡΕΩΝ. 


πορθῶν δὲ τήνδε γῆν: ὁ δ᾽ ἀντιστὰς ὕπερ. 


ANTITONH. 


ὅμως 6 γ᾽ ἽΛιδης τοὺς νόμους ἴσους ποθεῖ. 


ΚΡΕΩΝ. 


520 ἀλλ᾽ οὐχ ὁ χρηστὸς τῷ 


513. μιᾶς: sc. μητρός. Cf. 144, 145. 
For an apparent parody of this verse, 
cf. Arist. Acharn. 790, duoparpla γάρ 
ἐστι κὴκ τωὐτῶ πατρός. 

514. ἐκείνῳ: Eteocles; dat. with 
δυσσεβῆ. Creon means, as he explains 
more fully in 516, that Antigone by 
honoring Polynices with burial is 
placing the two brothers on an equal 
footing, and that thus she is dishonor- 
ing Eteocles. — τιμᾷς χάριν: do you 
bestow the boon of an honor. χάριν is 
accus. of internal obj. 

515. ταῦτα : ic. that by burying 
my brother Polynices I am dishonor- 
ing him (Eteocles). ; 

516. σφέ: see on 44.— τῷ δυσ- 


κακῷ λαχεῖν ἴσος. 


σεβεῖ: we should expect rather τὸν 
δυσσεβῆ ἐξ ἴσου αὐτῷ. It is not implied 
here that Antigone herself had be- " 
stowed burial honors upon Eteocles. 
Creon simply says, “ you are showing 
him (Polynices) equal honor with that 
conferred upon Eteocles.” 
517. The equality of the brothers 
is urged more sharply by Antigone. 
518. πορθῶν δέ: (yes), but devastat- 
ing. — ὕπερ: sc. τῆσδε γῆς. See on 392. 
519. Hades desires that his laws 
(z.e. his laws which require burial) be 
equal, i.e. be equally administered to all. 
520. The const. is ἴσος ἐστὶ λαχεῖν, 
just as δίκαιος, ἄξιος, κτέ., are used in 
the pers. const. with the inf. 


ANTITONH. 71 


ANTITONH. 


τίς οἶδεν εἰ κάτωθεν εὐαγῆ τάδε; 


ΚΡΕΩ͂Ν. 


οὔτοι ποθ᾽ οὗχθρός, οὐδ᾽ ὅταν θάνῃ, φίλος. 


ἈΝΤΙΓΌΝΗ. 


οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν. 


ΚΡΕΩΝ. 


κάτω νυν ἐλθοῦσ᾽, εἶ φιλητέον, φίλει 


525 κείνους: ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή. 


ΕἼΕΤΗ SceNE. CREON. 


ANTIGONE. 


IsMENE. Two ATTENDANTS. 


ΧΟΡΟΣ. 


καὶ μὴν πρὸ πυλῶν 740° Ἰσμήνη, 
φιλάδελφα κάτω δάκρυ λειβομένη " 


521. κάτωθεν : see on 25. “Who 
knows if this (i.e. your sentiment that 
the good and the evil are not to share 
alike in burial) is regarded as pious in 
the world below?” 

522. Cf. Aj. 1356, ἐχθρὸν ὧδ᾽ αἰδεῖ 
νέκυν; 1372, οὗτος δὲ κἀκεῖ κἀνθάδ᾽ dv 
ἔμοιγ᾽ ὁμῶς ἔχθιστος ἔσται. 

523. Surely, ’tis not my nature to 
share in hatred, but in love. Ancient 
art aims to represent the ideal, mod- 
ern the real and individual. Hence 
Soph. is sparing in the portrayal of 
distinctive traits of character; but 
he knows how with a single stroke to 
bring to view the entire inner soul. 
Here is laid open the womanly, tender 
heart of Antigone, who has thus far 
been presented to us only on the 
heroic and austere side of her nature. 
—ovro: areiteration of Creon’s word 
gives edge to her reply. 


524. Creon, seeing that further 
argument is of no avail, breaks off 
impatiently, and with scorn repeats 
the sentence of death. 

525. κείνους : sc. τοὺς κάτω, with 
particular reference to Polynices. — 
ἐμοῦ ζῶντος : while I live. 

526. Ismene enters by the door 
through which she had left the scene 
(99), conducted by the attendants, 
acc. to the command of Creon (491). 
π- καὶ μήν : and lo! This phrase 
often introduces a, new person. Cf 
1180, 1257.— ἥδε: sc. ἐστίν. See on 
155. 

527. φιλάδελφα : Schol., φιλαδέλ- 
φως, with sisterly affection. — ϑάκρυ : 
this form is used by Soph. in the 
trimeter also in Trach. 1199. Col- 
lective in sense; cf. Aesch. Sept. 50, 
δάκρυ λείβοντες. Ο. C.1251, δ ὄμματος 
λείβων δάκρυον. --- λειβομένη : trans. 


12 ΣΟΦΟΚΛΈΟΥΣ 


νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν 


ΚΡΕΩ͂Ν. 


ε» > 4 
ῥέθος αἰσχύνει, 
580 τέγγουσ᾽ εὐῶπα παρειάν. 
‘ > ε > 
σὺ δ᾽, ἡ Kar 


» ε ¥ 2 3 , 
οἴκους ὡς ἔχιδν᾽ ὑφειμένη, 


λήθουσά μ᾽ ἐξέπινες, οὐδ᾽ ἐμάνθανον 


τρέφων δύ᾽ ata κἀπαναστάσεις θρόνων, 
φέρ᾽, εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου 

Ld “~ ~ > “~ Ν ‘ id td 
535 φήσεις μετασχεῖν, ἢ ᾿ξομεῖ τὸ μὴ εἰδέναι ; 


ΓΣΜΗΝΗ. 


δέδρακα τοὔργον, εἴπερ ἥδ᾽ ὁμορροθεῖ, 
καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας. 


here, as in Aesch. Prom. 400, ἀπ᾿ ὄσσων 
λειβομένα ῥέος. 

528. νεφέλη : grief causes a cloud 
to lower over the brow, from which 
tears, like rain, pour forth. Cf Aesch. 
Sept. 211, ὑπὲρ ὀμμάτων κρημναμενᾶν 
νεφελᾶν, when clouds hang over the brow. 

“ The tim’rous cloud 
That hangs on thy clear brow.” 
Gray’s Agrippina, Sc. II. 
—aiparcev: flushed (with grief and 
excitement). 

529. ῥέθος : countenance. Cf. Eur. 
Herc. Fur. 1205, ῥέθος ἀελίῳ δεῖξον. ---- 
αἰσχύνει: disfigures, mars. Cf. Shak. 
Ant. and Cleop. iii. 2: “The April’s 
in her eyes; it is love’s spring, And 
these the showers to bring it on.” 

531. σὺ δέ: in contrast with An- 
tigone. —1... ὑφειμένη : the one who 
has been lurking like a viper in my house. 

532. λήθουσα «ré.: unnoticed have 
been sucking my life’s blood. Cf. Shak. 
Rich. ΠῚ. iii. 2: “Snakes, in my heart- 
blood warm’d, that sting my heart!” 

533. dra κἀπαναστάσεις : dual and 


plur. combined, as in 13f. The ab- 
stract for the concrete; see on 320. 
Two pests and subverters of my throne. 


_ Cf. 0. T. 379, Κρέων σοι πῆμ᾽ οὐδέν. 


534. καὶ ov: you also, as your sis- 
ter has acknowledged her guilt. 

535. ἐξομεῖ : ἐξόμνυμι.----τὸ μὴ εἰδέναι : 
see on 263. 

536. εἴπερ: that is to say, if. — 
ὁμορροθεῖ : metaphor from rowing, 
like ὑπηρέτης, helper, then in general, 
assent to, agree with. In this phrase 
lies the intimation that Ismene is con- 
scious of prevarication. These words 
are like an anxious entreaty that her 
sister would not deny her the conso- 
lation of sharing her fate. In this 
scene the true character of Ismene 
comes more clearly to view: affec- 
tionate and unselfish, but timid and 
weak. 

537. τῆς αἰτίας : governed directly 
by ξυμμετίσχω, the notion of partici- 
pation being silently continued in καὶ 
φέρω. Cf. Aesch. Prom. 331, πάνσων 
μετασχὼν καὶ τετολμηκὼς ἐμοί. 


ANTITONH. 73 


ANTITONH. 


3 3 > 37 ““ ἘΠῚ 3 ε δί 3 > Ν 
ἀλλ᾽ οὐκ ἐάσει τοῦτό Y Ἢ OlKN σ᾽, ἐπεὶ 


¥y 3 > ’ ¥y 9 φῦ ὦ 4 
οὔτ᾽ ἠθέλησας, οὔτ᾽ ἐγὼ ᾿κοινωσάμην. 


ΙΣΜΗΝΗ. 


3 > > “ “~ “ > > 4 
540 ἀλλ᾽ ἐν κακοις TOLS σοισιν οὐκ αἰσχύυνομαι 


, > ‘ A 4, 4 
ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη. 


ΑΝΤΙΓΌΝΗ. 
ὧν τοὔργον, ΛΑιδης χοὶ κάτω ξυνίστορες ' 
λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην. 


ΓΣΜΗΝΗ. 


> > ’ 
μήτοι, κασιγνήτη, μ᾽ ἀτιμάσῃς τὸ μὴ οὐ 
545 θανεῖν τε σὺν σοὶ τὸν θανόντα θ᾽ ἁγνίσαι. 


ΑΝΤΙΓΌΝΗ. 

a ’ ‘ ’ > A ἣν {ὦ 
μή μοι θάνῃς σὺ κοινά, μηδ᾽ ἃ μὴ θιγες 
ποιοῦ σεαυτῆς: ἀρκέσω θνήσκουσ᾽ ἐγώ. 


538. τοῦτο... σέ: double accus. 
Or, more exactly, τοῦτο would be the 
obj. of some verb like λέγειν or ποιεῖν 
to be supplied. 

541. ξύμπλουν: a common meta- 
phor from sea-faring. Cf Eur. Here. 
Fur, 1225, συμπλεῖν τοῖς φίλοισι δυσ- 
τυχοῦσιν. Iph. Taur. 599, 6 ναυστολῶν 
γάρ εἰμ᾽ ἐγὼ τὰς συμφοράς, οὗτος δὲ 
συμπλεῖ. Shak. has “a coach-fellow 
in affliction.” — ποιουμένη : supple- 
mentary partic. after αἰσχύνομαι. 

542. Const. ξυνίστορές (εἰσιν) ὧν 
τὸ ἔργον ἐστίν. The rel. for the indir. 
interr. Cf. Aj. 1259, ob μαθὼν ὃς εἶ 
φύσιν. The plur. ὧν, although Anti- 
gone alone has performed the burial. 

543. λογοις : in word (alone), with 
sarcastic allusion to 78 f. The anti- 
thesis between λόγος and ἔργον is freq. 
emphasized by the use of μόνον. Cf. 


Dem. De Corona, ὃ 101, εἴ τι καλῶν 
Adyw μόνον καταισχύνειν ἐπεχείρησα, 
ἐπεὶ τό γε ἔργον οὐκ ἂν ἐποιήσατε. 

545. τὸ μὴ οὐ θανεῖν: for the two 
negs. see on 443. --- τέ, τέ: are corre- 
lated, and civ σοί belongs also to 
ἁγνίσαι. ---- ἁγνίσαι : like ἁγνὰ ποιεῖν. 
But here in a general sense. Schol., 
τιμῆσαι. “Let me fulfil my sacred 
duty towards him in company with 
you, and share in your punishment.” 

546. d: the accus. with θιγγάνειν, 
as with ψαύειν, 961. The neut. of the 
pron. is not uncommon with verbs of 
this kind. Cf. O. C. 1106, αἰτεῖς ἃ 
τεύξει. Ibid. 1168, ὅστις ἄν σου τοῦτο 
προσχρηζοι τυχεῖν. Cf.778.— μὴ ᾽θιγες : 
indic. in a cond. rel. sent. See GMT. 
525; H. 914. 

547. ποιοῦ σεαυτῆς : regard as your 
own. — ἀρκέσω : pers. const. 


“ 


74 ΣΟΦΟΚΛΈΟΥΣ 


ἸΣΜΉΝΗ. 
καὶ τίς βίος μοι σοῦ λελειμμένῃ φίλος; 


ΑΝΤΙΓΌΝΗ. 


Κρέοντ᾽ ἐρώτα" τοῦδε γὰρ σὺ κηδεμών. 


ΓΣΜΗΝΗ. 


δὅοτί ταῦτ᾽ ἀνιᾷς μ᾽ οὐδὲν ὠφελουμένη ; 


ANTITONH. 


ἀλγοῦσα μὲν δῆτ᾽, εἰ γέλωτ᾽ ἐν σοὶ γελῶ. 


ΙΣΜΗΝΗ. 
τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ; 
ANTITONH. 


”~ , » * > ε a) 
σῶσον σεαυτήν" ov φθονῶ σ᾽ ὑπεκφυγεῖν. 


ISMHNH. 


Ὁ 4 > 4 A“ nw “A 
οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου; 


ἈΝΤΙΓΌΝΗ. “ . 


555 σὺ μὲν yap εἵλου ζῆν, ἐγὼ δὲ κατθανεῖν. 


I=MHNH. 
3 » » = J 3 ’ “a > “A , 
ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις. 


548. τίς βίος : i.e. πῶς ὁ βίος φίλος 
ἐστίν; 

549. κηδεμών : “ you are mindful of 
his interests (in allusion to 47); and 
perhaps he will take care to make 
your life without me agreeable.” 

550. ταῦτα: in this way. — οὐδὲν 
ὠφελουμένη : when you gain nothing 
thereby. 

551. Antigone softens somewhat 
the bitterness of her taunt in 549. εἰ 
is used after ἀλγεῖν as after θαυμάζειν 
αἰσχύνεσθαι and similar verbs, almost 
like ὅτι. The thought is, “it is with 
grief to myself that I mock you.” — 


pév: see on 498. — ἐν σοὶ γελῶ: for 
ἐγγελῶ σοί. Cf. El. 277, ὥσπερ eyye- 
λῶσα τοῖς ποιουμένοις. 

552. The repetition of δῆτα and 
ὠφελεῖν adds intensity.— ἀλλὰ νῦν: 
at least now (if I have not before). 
Cf. 779. 

554. οἴμοι τάλαινα: see on 82. --- 
κἀμπλάκω: am 7 really (καί) to fail of: 
καί, to augment the force of the ques- 
tion, is found also in 726, 770. Others 
take καί as implying the ellipsis of 
ἢ σώσω ἐμαυτήν; 

556. ἀλλ᾽ οὐκ κτέ.: “true, I chose 
to live, but not with my words left un- 





ANTITONH. 75 


ANTITONH. 


pe a 7 4 ”~ > - a. > ’ ΄“ 
καλῶς σὺ μὲν σοί, τοῖς δ᾽ ἐγὼ ᾿δόκουν φρονεῖν. 


ΙΣΜΗΝΗ. 


ν Ἁ » “A > ee ὦ ’ 
καὶ μὴν ἴση νῷν ἐστιν ἡ ᾿ξαμαρτία. 


ΑΝΤΙΓΟΝΗ. 
θάρσει: σὺ μὲν ζῇς, ἡ δ᾽ ἐμὴ ψυχὴ πάλαι 
560 τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν. 


ΚΡΕΩ͂Ν. 


Ἀ AQ 7 7 ‘ Ν > ’ 
τὼ παῖδέ φημι τώδε τὴν μὲν ἀρτίως 
ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ. 


spoken. ἀρρήτοις in the pred. position. 
Cf. Eur. Ion. 228, ἐπὶ δ᾽ ἀσφάκτοις 
μήλοισι μὴ πάριτε. Ismene desires to 
remind her sister that it was not from 
indifference to Polynices (78, 90) that 
she tried to dissuade her from bury- 
ing him, and that she was one with 
her in feeling. This is what she 
means in 558. Antigone, however, 
takes λόγοις to mean the arguments 
of Ismene to justify her course. Some 
prefer the too ingenious and strained* 
interpretation of Boeckh, but not ac- 
cording to my unspoken (i.e. secret) con- 
victions. 

557. σὺ μέν: sc. ἐδόκεις. --- τοῖς δ᾽ 
ἐγώ: regularly ἐγὼ δέ, to indicate the 
antithesis to σὺ μέν. Cf.71,1101.—ol : 
= σεαυτῇ. So in the phrase δοκῶ μοι. 
Cf. Isocer. 15. 323, ἐμοῦ νομίζοντος ὅτι 
ἂν ὑμῖν δόξῃ, τοῦθ᾽ ἕξειν μοι (= ἐμαυτῷ) 
καλῶς. --- τοῖς δέ : to those, sc. the gods 
of the lower world and the shade of 
Polynices. 

558. Ismene reiterates what she as- 
serted in 536,537. The Schol. has ὅτι 
σὺ μὲν ἔπραξας, ἐγὼ δὲ συνήδειν. Some 


editt. understand Ismene to mean, “we 
are both in equal error, you against 
the state, but I against the dead.” 

559. The dreadful fate of her par- 
ents had already broken her heart. 
To outward appearance only did she 
walk among the living. Hence it was 
natural that she should now seek to 
benefit only. the dead by her efforts. 
Her interest in her betrothal to Hae- 
mon has been completely subordinated 
to her sense of duty to her kindred. 
When her resolve was taken to bury 
Polynices at the cost of her life, she 
counted herself among the dead. — 
θάρσει: take heart! 

560. ὠφελεῖν: to be of service to. 
With the dat. in the poets and in 
later prose. Cf. Eur. Orest. 666, χρὴ 
τοῖς φίλοισιν ὠφελεῖν. 

561. τὼ παῖδε, τὴν μέν, τήν δέ: 
see on 21.— τώ, τώδε: for the gender, 
see G. 388; H. 272 a. 

562, τὴν δ᾽ ad’ οὗ xré.: and the 
other ever since she was born.  Anti- 
gone’s conduct was the natural prod- 
uct of her character. 


76 SOPOKAEOYS 


ISMHNH. 


ov γάρ ποτ᾽, ὦναξ, οὐδ᾽ ὃς ἂν βλάστῃ μένει 


“-Ψ ~ A“ , > > Pad 
νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ᾽ ἐξίσταται. 


ΚΡΕΩ͂Ν. 


4 ~ 9 A Ὁ“ ’ ’ 
565 σοὶ γοῦν, of εἵλου σὺν κακοῖς πράσσειν κακά. 


ΙΣΜΗΝΗ. 
τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον ; 
ΚΡΕΩ͂Ν. 


ἀλλ᾽ ἧδε μῶτοι μὴ λέγ᾽ - οὐ γὰρ ἔστ᾽ ἔτι. 


I=MHNH. 
ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου ; 


ΚΡΕΩΝ. 
δι σὸν . ay 4 pe ΄ 
αρώσιμοι y=p XEaTE pov εἰσὶν γύναι. 
ISMHNH. 


570 οὐχ ὥς γ᾽ ἐκείνῳ τῇδέ τ᾽ ἦν ἡρμοσμένα. 


563. Ismene seeks, in a respectful 
manner, to defend her sister and her- 
self. She acknowledges the want of 
good judgment; excuses it, however, 
by saying that those who are overtaken 
by a great calamity lose the discretion 
(vods) that is theirs by native endow- 
ment (ὃς ἂν βλάστῃ). 

565. σοὶ γοῦν: sc. ὅ νοῦς ἐξέστη. --- 
πράσσειν κακά : Ismene said κακῶς 
πράσσειν = be unfortunate. Creon turns 
it into κακὰ πράσσειν = do wicked things. 
κακοῖς refers to Antigone. 

566. τῆσδ᾽ ἄτερ: makes clear the 
sense of μόνῃ, for Creon and others 
still remain to her. 

567. But surely say not “this one,” 
for she is no more (i.e. she is as good as 
dead). — ἥδε: esp. indicates persons 


present ; here it refers to τῆσδε. When 
the sense of a word as such is to be sig- 
nified or quoted, the nom. is commonly 
used and τό placed before the word. 
Cf. Dem. De Corona, ὃ 88, τὸ δὲ ὑμεῖς 
ὅταν λέγω, Thy πόλιν -λέγω. Without 
τό, Menander 522, ἀναπνοὴν ᾿ἔχει Ζεῦ 
σῶτερ εἰπεῖν, and Ar. Vesp. 1185, μῦς 
καὶ γαλῇ μέλλεις λέγειν ἐν ἀνδράσιν; 

568. : lit. nuptials, here 
for bride. Cf. Eur. Andr. 907, ἄλλην 
τιν᾽ εὐνὴν ἀντὶ σοῦ στέργει πόσις; 

569. Full many a field there is which 
he may plough. This remark addressed 
to the noble young women is spite- 
ful, contemptuous, and harsh. 

570. ἡρμοσμένα : suited to him and 
her, ie. in accord with their desires. 
Transl. not as their hearts were plight- 


ANTITONH. . 77 


ΚΡΕΩ͂Ν. 


Ν lags" ee es A 
κακας eyo γυναικας πὍπηιεσι στυγω. 


ΓΣΜΗΝΗ. 


ὦ φίλταθ᾽ Αἵμων, ὥς σ᾽ ἀτιμάζει πατήρ. 


ΚΡΕΩ͂Ν. 


» "“ ν Ν Ἀ ‘ Ν ta 
uyav YE λυπεῖς και GU και TO σον λέχος. 


ΧΟΡΟΣ. 


ἢ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον ; 


574. W. gives this verse to Ismene. 


ed; the sense being, that true affec- 
tion bound their hearts together, and 
no other betrothal could be agreeable. 
For the plur. of the partic. see on 
447. 

572. This is an exclamation, not 
an address to Haemon, for he is not 
present. This verse, given by the Mss. 
to Ismene, is assigned by most editt. 
to Antigone, chiefly for the reason 
that τὸ σὸν λέχος in the next verse is 
more easily taken as your marriage 
than as the marriage of which you 
speak, and because Ismene, in response 
to the remark of Creon, would defend 
her sister, not Haemon, against the 
reproach κακὰς γυναῖκας. But the lat- 
ter objection bears with almost equal 
force against the supposition that An- 
tigone says this. Haemon is only indi- 
rectly dishonored. Antigone closes 
her discussion with Creon in 523, says 
in 560 that she no longer has any in- 
terest in life, has nowhere before 
made any reference to her relations 
with Haemon, and now preserves a 
disdainful silence towards these re- 
proaches. ‘The chief difficulty in 


assigning the verse to Ismene will be 
removed if we change σ᾽ to σφ᾽, when 
the meaning is, O, dearest Haemon, how 
your father dishonors her (Antigone, in 
calling her κακὴ γυνή for you). This 
makes easier also the reference of τὸ 
σὸν λέχος. The omission of the art. or 
pron. with πατήρ is no difficulty. Cf. 
El. 525, πατὴρ yap ὡς ἐξ ἐμοῦ τέθνηκεν. 

573. λυπεῖς : by speaking so much 
about it.—to σὸν λέχος : Schol., τὸ 
ὑπὸ σοῦ ὀνομαζόμενον. Cf. El. 1110, 
οὐκ οἶδα τὴν σὴν κληδόνα (the report of 
which you speak). Eur. Hipp. 118, 
τὴν σὴν δὲ Κύπριν (Cypris whom you 
praise) πόλλ᾽ ἐγὼ χαίρειν λέγω. 

574. All the Mss., with one excep- 
tion, give this verse to Ismene, and 
many also 576. Boeckh and many 
other editt. rightly assign both to 
the Chorus: 574, because Ismene 
has already asked this question in 
568, and because it seems altogether 
probable that the Chorus would re- 
monstrate with Creon; 576, because 
the calm and judicial tone, wholly 
unsuited to Ismene, is proper only to 
the Chorus. 


78 ΣΟΦΟΚΛΈΟΥΣ 


ΚΡΕΩ͂Ν. 


575 Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἐμοί. 


ΧΟΡΟΣ. 


δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν. 


ΚΡΕΩ͂Ν. 


Ἁ “ἊΣ, 3 ’, 
καὶ σοὶ γε καμοί. 


μὴ τριβὰς ἔτ᾽, ἀλλά νιν 


κομίζετ᾽ εἴσω, δμῶες - ἐκ δὲ τοῦδε χρὴ 


» , > 5» 4 
γυναῖκας εἶναι τάσδε μηδ᾽ ἀνειμένας. 
580 φεύγουσι γάρ τοι χοὶ θρασεῖς, ὅταν πέλας 
ἤδη τὸν “Any εἰσορῶσι τοῦ βίου. 


575. ἐμοί: this marriage alliance 
was a matter of deep interest to Creon, 
father of the bridegroom and guardian 
of the bride. 

576. δεδογμένα : se. ἐστί; it has been 
determined. For the plur. see on 
447. 

577. καὶ σοί ye κἀμοί: it is for you 
certainly and for me (a fixed conclu- 
sion). The dat. can be referred only 
to the foregoing principal sent. — 


TpiBds: sc. τρίβετε, ΟΥ moeire. —viv: 


see on 44. 

578. δμῶες : the attendants of the 
king. — ἐκ τοῦδε: henceforth. 

579. γυναῖκας : emphatic, and in 
the pred. — μηδ᾽ ἀνειμένας : and not be 
left at large. So, in El. 516, her mother 
says to Electra, dvemévn αὖ στρέφει. οὐ 
γὰρ πάρεστ᾽ Αἴγισθος, ὅς σ᾽ ἐπεῖχ᾽ ἀεὶ μή- 
τοι θυραίαν γ᾽ οὖσαν αἰσχύνειν φίλους. 
The Athenian women of the better 
classes were rarely seen out of the 
house except at public festivals; at 
other times never unattended. The 
sisters are now led by the guards to 


the door that opens into the women’s 
apartment. There the guards remain, 
prob. as sentinels, for in 760 Creon 
calls to them to lead Antigone back. 
The king remains on the stage during 
the chanting of the next choral ode, 
absorbed in gloomy reflections. 

580. Creon misjudges Antigone so 
greatly that he fears she may try to 
escape death, whereas she seeks it. 

581. τοῦ βίου : gen. with πέλας. See 
G. 182, 2; H. 757. 

582. Stricken with grief, the Chorus 
is reminded of the inherited woe of 
the Labdacidae, whose latest scions 
even are not spared. Where once the 
deity has ordained calamity, there its 
baleful results continue to flow on. 
Against the sovereign power of Zeus 
no one can contend. Whereas the 
god in undecaying power defends his 
holy ordinances, to mortals no per- 
manent prosperity is destined. Our 
desires amuse us with delusive hopes, 
and when once our perception has be- 
come blinded we plunge inevitably 


ANTITONH. 79 


Στάσιμον β΄. 


ΧΟΡΟΣ. 
Στροφὴ a. 


299 7 : a ¥ 27 
εὐδαίμονες OLOL καάκων AYEVOTOS αἰων. 


οἷς γὰρ ἂν σεισθῇ θεόθεν δόμος, ἄτας 


585 


οὐδὲν ἐλλείπει γενεᾶς ἐπὶ πλῆθος ἕρπον " 


Ψ y , 3" ΄ Ψ 
ομοιον WOTE TOVTLALS οἶδμα δυσπνόοις οταν 


Θρήσσαισιν ἔρεβος ὕφαλον ἐπιδράμῃ πνοαῖς, 


590 


κυλίνδει βυσσόθεν κελαινὰν θῖνα Kat 


id ’ / > > “ 3 ’, 
δυσάνεμον, στόνῳ βρέμουσι δ᾽ ἀντιπλῆγες ἀκταί. 


588. W. Θρήσσαις. 


into ruin. — εὐδαίμονες : blest are they. 
— ἄγευστος : act., like many adjs. de- 
rived from verbs and compounded 
with a privative; e.g. ἄψαυστος, ἄτρε- 
στος, ἄδερκτος. For the gen. cf. O. T. 
969, ἄψαυστος éyxous, and see G. 1140; 
H. 7538 ἃ. 

583. ois: the implied antec. τούτοις 
is the indir. obj. of prov. — θεόθεν : 
“the adv. of place supports the meta- 
phor of a storm coming from a certain 
quarter. Cf. Aesch. Prom. 1089, ῥιπὴ 
Διόθεν. Camp. 

584. ἄτας : depends on οὐδέν; noruin. 

585. ἐλλείπει Eprov: fails to come 
upon. Cf. Xen. Mem. ii. 6. 5, μὴ 
ἐλλείπεσθαι εὖ ποιῶν τοὺς εὐεργετοῦντας. 
- ἐπὶ πλῆθος γενεᾶς : 1.6. from gen- 
eration to generation. So Shak. 
Pericles, i. 4: 

** One sorrow never comes but brings an heir, 
That may succeed as his inheritor.” 

586 ff. Const. ὅμοιον ὥστε ὅταν Opho- 
σαισιν ποντίαις δυσπνόοις πνοαῖς οἶδμα 
ἔρεβος ὕφαλον ἐπιδράμῃ. --- πνοαῖς : dat. 
of cause. With δυσπνόοις πνοαῖς, cf. 


590 ἢ, W. κελαινὰν θῖνα, καὶ 


δυσάνεμοι στόνῳ βρέμουσιν. 


1261 φρενῶν δυσφρόνων, 1277 πόνοι δύσ- 
πονοι. ----τοντίαις : join as an adj. with 
πνοαῖς, the Thracian sea-blasts. The 
storms on the Euxine were notoriously 
violent. Cf O. T. 196, τὸν ἀπόξενον 
ὅρμον Θρηΐκιον κλύδωνα. Eur. Rhes. 440, 
οἷα πόντον Opry kioy φυσήματα ἐπεζάρει. 

589. ἔρεβος ὕφαλον : darkness under 
the sea, i.e. under its surface ; the nether 
darkness of the deep. 

590. κυλίνδει, κτέ. : the wave (οἶδμα) 
rolls up the black sand from the lowest 
depths. Bl. compares Verg. Georg. iii. 
240, ima exaestuat unda vor- 
ticibus, nigramque alte sub- 
jectat arenam. Cf. also Milton, 
Par. Lost, vii. 212, ‘A sea dark, waste- 
Sul, wild, Up from the bottom turned bi, 
Surious winds And surging waves.” 

591. δυσάνεμον: wind-tossed. Hesych. 
explains by δυστάραχον, τὸ κακοὺς avé- 
μους ἔχον: Cf. Apoll. Rhod. i. 593, 
ἀκτήν τ᾽ αἰγιαλόν Te δυσήνεμον. 

592. ἀντιπλῆγες : found only here. 
Cf. ἀκτὰ κυματοπλήξ, O. C. 1241. Beat- 
en in front, i.e. the waves and the storm 


80 ΣΟΦΟΚΛΈΟΥΣ 


* A: } . a. 
ἀρχαῖα τὰ Λαβδακιδᾶν οἴκων ὁρῶμαι 
la “ ὃ Ὁ ld , > 
59 πήματα φθιτῶν ἐπὶ πήμασι πίπτοντ᾽, 
50.» > , x , > a 2 , 
οὐδ᾽ ἀπαλλάσσει. γενεὰν γένος, ἀλλ᾽ ἐρείπει 


θεῶν τις, οὐδ᾽ ἔχει λύσιν. 


νῦν γὰρ ἐσχάτας ὑπὲρ 


600 ῥίζας ἐτέτατο φάος ἐν Οἰδίπου δόμοις, 
κατ᾽ αὖ νιν φοινία θεῷν τῶν νερτέρων 


> “~ ‘ , > ἂν ‘\ a > , 
dua κοπὶς λόγου τ᾽ ἄνοια καὶ φρενῶν ἐρινύς. 


595. W. φθιμένων. 


do not come from the side (cf Hom. 
Od. ν. 418, ἠιόνας παραπλῇγας) but di- 
rectly forward upon the shore. Or, 
ace. to Schn., beaten again, i.e. they 
feel the returning stroke of the waves ; 
and so the latest descendants of the 
race feel beating against them the 
returning blows of the ancient &rn. — 
στόνῳ, xré.: and the headlands lashed 
by the waves resound with a groan. 

593. ἀρχαῖα: from of old, as an 
ancient heritage; in the pred. — AaB- 
δακιδᾶν : limiting gen. with οἴκων. 

594 ἢ. 7 see the calamities of the race 
succeeding the calamities of those that 
are dead. The ills of Antigone fol- 
lowed after those of Oedipus, and 
Oedipus perished in consequence of 
the murder of Laius, his father. 

596. Nor does one generation (by sat- 
isfying the anger of the gods) release 
another (succeeding generation). As, 
for example, Orestes, by the help of 
Athene, brought to an end the curse 
of the Tantalidae, and his descendants 
were prospered. γενεά and γένος have 
the same sense. Cf. νέκυν νεκρῶν in 
1067. — ἐρείπει : sc. γενεάν. ᾿ 

597. ἔχει λύσιν: = λύε. Cf. Ο. Τ. 
566, οὐκ ἔρευναν ἔσχετε. Aj. 564, δυσ- 
μενῶν θήραν ἔχων. The subj. is γένος, 
ἀλλ᾽ ἐρείπει θεῶν τις being parenthetic. 


600. W. τέτατο. 


Others, not so well, supply θεός as subj. 

599. Instead of a concessive or 
temporal clause, though light, etc., or 
when light, etc., we have a co-ord. const. 
αὖ makes the connection. 

600. ἐσχάτας ῥίζας: lit. /ast roots, 
ῥίζα for branch, scion of the house. 
Antigone and Ismene were the last 
hope for the growth of the family. — 
érérato φάος: cf. Phil. 830, τάνδ᾽ αἴγλαν 
ἃ τέταται τανῦν. φάος is a figure freq. 
used for deliverance and hope. C/. 
Hom. 7]. xviii. 102, where Achilles 
says, οὐδέ τι Πατρόκλῳ γενόμην φάος 
οὐδ᾽ ἑτάροισιν τοῖς ἄλλοις. Verg. Aen. 
ii. 281, “O Lux Dardaniae.” 

601. κατά: belongs to aug. The 
Schol. explains καταμᾷ by θερίζει καὶ 
ἐκκόπτει. --- viv: 1.6. τὴν ῥίζαν. 

603. κοπίς: while the gods of the 
lower world are not represented with 
a scythe or sickle as a symbol of 
their functions (like our “ Father 
Time ” or “ Death”), yet the figure is 
so natural that the expression mow 
down or cut off is often said of the 
gods and of men. Cf. Aesch. Suppl. 
637, “Apn τὸν θερίζοντα βροτούς. Cf. 
also Agam. 1655, τάδ᾽ ἐξαμῆσαι δύστηνον 
θέρος. In Soph., Frg. 767, a μάκελλα 
is attributed to Zeus, and Eur. Or. 
1398, has ξίφεσιν σιδαρέοισιν “Ada. 


ANTITONH. 


81° 


Στροφὴ β΄. 


605 τεάν, Ζεῦ, δύνασιν τίς ἀνδρῶν ὑπερβασία κατάσχοι, 


Ν »ν 2» Κ᾽ δι "τις sire x ¥ > 
ταν οὐθ υπνος αιρει ποθ oO TAVTAY PEVUS OUT 


ἀκάματοι θέοντες μῆνες, ἀγήρως δὲ χρόνῳ 
ὃ 4 4 > ἣν ’ » 
610 δυνάστας κατέχεις Ολύμπου μαρμαρόεσσαν αἴγλαν . 
τό T ἔπειτα καὶ τὸ μέλλον 


Wess \ 2 ΄ 
καὶ τὸ πριν επάρκέσει 


605. W. σὰν ἄν. 


603. λόγου ἄνοια lit. folly of judg- 
ment. Of. 99. 

604. φρενῶν ἐρινύς. ‘nfatuation of 
mind; explained in 622-624. ἐρινύς 
is the power which drives men into 
destruction. When one with eyes 
wide open freely goes to one’s own 
death (as Antigone from her sense of 
duty), it appears to the mere looker-on 
like an infatuation inspired by some 
demoniac power, and that is ἐρινύς. 

605. reav: Hom. and Dor. for σάν. 
Found also in ΕἾ. 1091, τεῶν ἐχθρῶν, 
Aesch. Sept. 105, τεὰν γᾶν, and in a 
few more places. — κατάσχοι : can re- 
strain. The potential opt. with ἄν 
omitted is Hom. Cf. Od. iii. 231, ῥεῖα 
θεός γ᾽ ἐθέλων καὶ τηλόθεν ἄνδρα σαώσαι. 
Il. xxii. 548, οὐκ ἔσθ᾽ ὃς σῆς γε κύνας 
κεφαλῆς ἀπαλάλκοι. Occasionally also 
in Att. Of. Aesch. Choeph. 594, ὑπέρ- 
τολμον ἀνδρὸς φρόνημα τίς λέγοι; Eur. 
Alc. 52, ἔσθ᾽ ὅπως ΓΑλκηστις ἐς γῆρας 
μόλοι; 

607. τάν: the oblique cases of the 
art. are used by the tragedians also 
as rels. — πανταγρεύς : the all-catching, 
i.e. the one who seizes upon all. πανδα- 
μάτωρ is the Hom. epithet of sleep. 
ἀγρεύς, hunter, is applied to several 
divinities and to things. The com- 
pound πανταγρεύς is not found, but 


612 f. W. ἐπαρκέσαι νόμον. 


6 δ᾽ οὐδὲν ἕρπει 


΄-“ ry 
θνατῶν βίοτος πάμπολις, ἐκτὸς ἄτας. 


παναγρεύς is. Cf. παναγρέος Μοίρης, 
Paulus Silentarius, Anth. Pal. Similar 
to πανταγρεύς are παντάρχης, πανόπτης, 
κτέ. 

608. ἀκάματοι : for the quantity of 
a, see on 339. — θέοντες : 1.6. they run 
their course unwearying. 

609. ἀγήρως: Zeus is represented 
also in art as a man in the full ma- 
turity of his powers. — χρόνῳ: dat. of 
means; a potentate whose power is 
untouched by age. With this noble 
description of the majesty of Zeus, 
Blackwell compares the sublime words 
of the Apostle Paul in 1 77m. vi. 15, 16, 
ὃ μακάριος καὶ μόνος δυνάστης, ὃ βασιλεὺς 
τῶν βασιλευόντων, καὶ Κύριος τῶν κυριευ- 
ὄντων, 6 μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν 
ἀπρόσιτον. 

611f. τό τ᾽ ἔπειτα κτέ.: these adv. 
clauses express duration. ἔπειτα of 
the time immediately following, μέλ- 
λον of the more distant future. The 
Schol. on ἔπρηξας καὶ ἔπειτα, Il. xviii. 
357, has τὸ δὲ ἔπειτα ἀντὶ τοῦ παραυτίκα 
νῦν. Cf. Eur. Iph. Taur. 1264, τά τε 
πρῶτα τά τ᾽ ἐπειθ᾽ & τ᾽ ἔμελλε τυχεῖν. 
The present is called by the gramma- 
rians 6 éveorés, tempus instans. 
We may transl. both in the present and 
in the future and in the past this law 
will be found to prevail. The expres- 


82 ΣΟΦΟΚΛΈΟΥΣ 


νόμος ὅδ᾽ - οὐδὲν ἕρπει 


θνατῶν βιότῳ πλημμελὲς ἐκτὸς ἄτας. 


᾿Αντιστροφὴ β΄. 


615 


a yap δὴ πολύπλαγκτος ἐλπὶς πολλοῖς μὲν ὄνησις 


ἀνδρῶν, 


πολλοῖς δ᾽ ἀπάτα κουφονόων ἐρώτων" 


εἰδότι δ᾽ οὐδὲν ἕρπει, πρὶν πυρὶ θερμῷ πόδα τις 
’ ’ ‘ Ὁ» Ν » ‘4 
620 προσαύσῃ. σοφίᾳ yap ἔκ Tov κλεινὸν ἔπος πέφανται" 
Ν Ν “A > > Ν 
τὸ κακὸν δοκεῖν ποτ᾽ ἐσθλὸν 


τῷδ᾽ ἔμμεν ὅτῳ φρένας 
θεὸς ἄγει πρὸς ἄταν. 


sion is condensed like that in Dem. De 
Corona, ὃ 31, ὑπὲρ οὗ καὶ τότε καὶ νῦν 
καὶ ἀεὶ ὁμολογῶ καὶ πολεμεῖν καὶ διαφέ- 
ρεσθαι τούτοις. 

613 f. Nothing that is sinful touches 
the life of mortals without harm; ie. 
all that is out of harmony ({(πλημμελές) 
with the sovereignty of Zeus, all ὕβρις, 
brings ruin to man’s life. Cf. Plat., 
Laws, 731d, τῷ δὲ... πλημμελεῖ καὶ 
κακῷ ἐφιέναι δεῖ τὴν ὀργήν. 

615. The reason (γάρ) of the fore- 
going is not contained in the first 
sent., which stands instead of a con- 
cessive clause, although hope, etc., but 
in πολλοῖς ἀπάτα. --- ὄνησις : in the 
pred. So also ἀπάτα. 

617. épwrev: subjective gen. “The 
deception that is born of foolish 
desires gives to many men hope.” 

618. οὐδέν : obj. of εἰδότι; the subj. 
of ἕρπει is ἡ ἀπατῶσα ἐλπίς, i.e.) ἀπάτη 
or ἡ ἄτη. W. and BI. connect οὐδέν 
with ἕρπει, nothing befalls a person 
aware before, etc., the sense of which 
is not at all clear. 

620. προσαύσῃ : προσαύω, scorch, 


is found only here, though αὔω and 
compounds with dy-, ἀφ-, ἐξ-, Kar-, 
and éy- occur. The same figure in 
Hor. Od. II. 1, 7, “incedis per 
ignes suppositos cineri do- 
loso.” Of. also Phil. 1260, tows ἂν 
ἐκτὸς κλαυμάτων ἔχοις πόδα. For the 
omission of ἄν with πρίν, see GMT. 
620. 
621. πέφανται : has been uttered. 
Cf. Trach. 1, λόγος ἔστ᾽ ἀρχαῖος ἀνθρώ- 
πων φανείς. 

622 ff. “Whom the gods would 
destroy they first make mad.” Cf. 
Theognis, 403 ff., πολλάκι δ᾽ εἰς ἀρετὴν 
σπεύδει ἀνήρ, κέρδος διζήμενος, ὅν τινα 
δαίμων πρόφρων εἰς μεγάλην ἀμπλακίην 
παράγει, καί οἱ ἔθηκε δοκεῖν ἃ μὲν ἢ κακά, 
ταῦτ᾽ ἀγάθ᾽ εἶναι εὐμαρέως, ἃ δ᾽ ἂν ἢ 
χρήσιμα, ταῦτα κακά. Milton, Sams. 
Agon. 1683, “ So fond are mortal men, 
Fall’n into wrath divine, As their own 
ruin on themselves t’ invite, Insensate 
left, or to sense reprobate, And with 
blindness internal struck.” 

622. ἔμμεν : this Hom. form occurs 
nowhere else in dramatic poetry. 


ANTITONH. 83 
625 πράσσει δ᾽ ὀλίγιστον χρόνον ἐκτὸς ἄτας. 


ὅδε μὴν Αἵμων, παίδων τῶν σῶν 
νέατον γέννημ᾽ " ap ἀχνύμενος 
τῆς μελλογάμου τάλιδος ἥκει 
μόρον ᾿Αντιγόνης, 

ἀπάτας λεχέων ὑπεραλγῶν ; 


‘ 


SrxtH Scene. Creon. Two Servants. ΗΆΕΜΟΝ. 


Ἐπεισόδιον γ΄. 


ΚΡΕΩ͂Ν. 


τάχ᾽ εἰσόμεσθα μάντεων ὑπέρτερον. 
ὦ παῖ, τελείαν ψῆφον ἄρα μὴ κλύων 
~~ , A 4, 4 
τῆς μελλονύμφου πατρὶ θυμαίνων πάρει; 
ἢ σοὶ μὲν ἡμεῖς πανταχῆ δρῶντες φίλοι ; 


625. πράσσει: fares; in this sense 
commonly with some adv. or adj., in- 
stead of which we have here ἐκτὸς ἄτας. 
Cf. Ar. Equit. 548, ἵν᾽ 6 ποιητὴς ἀπίῃ 
χαίρων κατὰ νοῦν πράξας. --- ὀλίγιστον 
χρόνον: the very smallest space of time. 
— ras: the repetition of this word 
(cf 583) lends an impressive em- 
phasis to the close of the ode. 

626. ὅδε: see on 155. 

627. véarov: the latest born and 
the last to survive, since the older 
Megareus had given his life as a 
sacrifice. Cf. 1301 f. 

628. μελλογάμου τάλιδος : intended 
bride. The adj. is not superfluous, 
and is formed like μελλονύμφου be- 
low. 

629. μόρον: the accus. after ἄχνυ- 
σθαι is rare. 

630. ἀπάτας λεχέων : the disappoint- 
ment of his nuptials. ἀπάτας is gen. of 
cause. 


631. Haemon comes from the city 
and enters at the right of the specta- 
tors. —pdvrewy: 1.6. better than a seer 
would tell us. The anticipation ex- 
pressed by the Chorus is unpleasant 
to Creon; hence his impatient and 
sharp manner. 

632. τελείαν: final, irrevocable. — 
ἄρα py: can it be that .. .? expressing 
doubt mingled with surprise. The 
emphasis falls on θυμαίνων, and the 
answer desired is no, but that feared 
is yes. “Cf. El. 446, ἄρα ph δοκεῖς 
λυτήρι᾽ αὐτῇ ταῦτα τοῦ φόνου φέρειν; 

633. τῆς μελλονύμφου : obj. gen. 
with ψῆφον. See onll. W. joins it, 
with θυμαίνων as gen. of cause. 

634. pév: makes coi emphatic; to 
you, in distinction from the citizens 
and Antigone. With ἡμεῖς supply 
ἐσμέν. --- πανταχῆ δρῶντες: i.e. what- 
ever we do. Cf. Aj. 1269, ὡς ἂν ποιήσῃ, 
πανταχῇ χρηστός γ᾽ ἔσει. 


84 ΣΟΦΟΚΛΈΟΥΣ 


ΑΙΜΩΝ, 


635 πάτερ, σός εἶμι, καὶ σύ μοι γνώμας ἔχων 
‘ > “ ¥ > > , 
χρηστὰς ἀπορθοῖς, αἷς ἔγωγ᾽ ἐφέψομαι. 

ἐμοὶ γὰρ οὐδεὶς ἀξιώσεται γάμος 
’ , A “ ε La 
μείζων φέρεσθαι σοῦ καλῶς ἡγουμένου. 


ΚΡΕΩ͂Ν. 


-“ , > aA ‘ κ᾿ " ν 
οὕτω γάρ, ὦ παῖ, χρὴ διὰ στέρνων ἔχειν, 
, 4 , > Ν c , 
640 γνώμης πατρῴας πάντ᾽ ὄπισθεν ἑστάναι. 
τούτου γὰρ οὕνεκ᾽ ἄνδρες εὔχονται γονὰς 


’ 4 > 4 ¥ 
κατηκόους φύσαντες ἐν δόμοις ἔχειν, 


ε ‘528 > Ν > ΄ a 
ως και TOV ἐχθρὸν ανταμυνώνται κακοῖς, 


Ν Ν , A > » ’ 
καὶ τὸν φίλον τιμῶσιν ἐξ ἴσου πατρί. 
645 ὅστις δ᾽ ἀνωφέλητα φιτύει τέκνα, 
τί τόνδ᾽ ἂν εἴποις ἄλλο πλὴν αὑτῷ πόνους 


646. W. πέδας. 


635. Haemon begins the interview 
with filial submission, and hopes to 
persuade his father to change his 
views ; still he gives an intimation of 
his real feeling by saying if you have 
(ἔχων) and if you guide well (καλῶς 
ἡγουμένου. Creon, however, takes 
both in the sense of since you, etc. 

636. ἀπορθοῖς : you direct (me). Some 


take this as an opt. of wishing, m7y you _ 


direct me; thus Haemon expresses him- 
self with continued ambiguity. 

637. ἀξιώσεται : passive. Cf. τιμή- 
σεται, 210. 

638. φέρεσθαι: depends on μείζων, 
like ἥσσω λαβεῖν, 439, and similar ex- 
pressions. TheSchol.explains by οὐδείς 
μοι προκριθήσεται γάμος τῆς σῆς ἀρχῆς. 

639. γάρ: in the connection there 
is an ellipsis of something like this is 
right, true. — διὰ στέρνων ἔχειν : lit. to 
have (i.e. to be) throughout one’s breast, 


i.e. thus ought one to think in one’s heart. 
What follows is explanatory of οὕτω 
and in appos. with ἔχειν. 

641. τούτου οὕνεκα : anticipates the 
clauses ὡς... dvrautvwvTa... Kal... 
τιμῶσιν. 

642. κατηκόους : obedient. — ᾧύ- 
σαντες ἔχειν : that they may beget and 
have. See on 22, 

643. τὸν ἐχθρόν : 
enemy is meant. ; 

644. ἐξ ἴσου πατρί: ic. as the 
father does. The sentiment here ex- 
pressed finds ample illustration in 
Greek literature. To return good for 
good and evil for evil, to love friends 
and to hate enemies, was the com- 
monly accepted rule of the ancient 
world. 

646. τί ἄλλο: obj. of εἴποις, which 
takes a double accus. (εἰπεῖν τί τινα), 
τόνδε being the pers. obj. 


their father’s 


ANTITONH. 85 


“a Ἀ Ν a > Aa , 
φῦσαι, πολὺν δὲ τοῖσιν ἐχθροῖσιν γέλων; 
ft 4 , > 5 A \ , "Ὁ ΡΡ ἃ κ᾿ 
μή νύν ToT, ὦ παῖ, τὰς φρένας γ᾽ ὑφ᾽ ἡδονῆς 
Ν. ν 5 5» ’ ΕΣ 9 
γυναικὸς οὕνεκ᾽ ἐκβάλῃς, εἰδὼς ὅτι 
Ν ΄, xp / 
650 ψυχρὸν παραγκάλισμα τοῦτο γίγνεται, 


Ν Ἁ ΄΄ > / 
γυνὴ κακὴ Edvevvos ἐν δόμοις. 


τί γὰρ 


γένοιτ᾽ ἂν ἕλκος μεῖζον ἢ φίλος κακός; 


ἀλλὰ πτύσας ὡσεί τε δυσμενῆ μέθες 


τὴν παῖδ᾽ ἐν ἽΛιδου τήνδε νυμφεύειν τινί. 


655 ἐπεὶ γὰρ αὐτὴν εἷλον ἐμφανῶς ἐγὼ 


πόλεως ἀπιστήσασαν ἐκ πάσης μόνην, 


~ > > Ν > , / 
ψευδῆ γ᾽ ἐμαυτὸν ov καταστήσω πόλει, 


ἀλλὰ κτενῶ. 


Ν “ar? > ’ ’ 
πρὸς ταῦτ᾽ ἐφυμνείτω Δία 


ξύναιμον - εἰ γὰρ δὴ τά γ᾽ ἐγγενῆ φύσει 


648. W. dv ἡδονὴν. 


648. ὑφ᾽ ἡδονῆς : under the influence 
of pleasure. 

650. This is a chilling object of em- 
brace. παραγκάλισμα is an instance of 
the freq. poetic use of an abstract for 
a concrete and a neut. for a personal 
subst. So κήδευμα (O. T.85) for κηδεσ- 
τής, δύσθεον μίσημα (Εἰ. 289). See on 
ἄλημα, 520. 

651. γυνή: in appos. with τοῦτο, 
which conforms in gender to the pred. 
noun. — γάρ: Creon supports his ad- 
monition by a fact which the un- 
wedded Haemon might know from his 
own experience in the relations of 
friendship. The bad wife is as harm- 
ful as a bad friend. 

652. ἕλκος : ulcer. “Wife, friend, 
You hang like ulcers on me.” Shir- 
ley’s Love’s Cruelty, iii. 4. 

653. πτύσας: abs., = ἀποπτύσας, 
with loathing. ὡσεὶ δυσμενῆ forms the 
second clause, hence τέ. Some join 
τέ With ὡσεί, as in Epic usage, but 
this would be anomalous in Att. ὡσεί 


659. W. τὰ συγγενῆ. 


is found but once more in Soph., 86. 
El. 234, μάτηρ ὡσεί τις πιστά. 

654. νυμφεύειν τινί: “quanquam 
vulgo significat wuzxorem dare 
alicui tamen cum alibi tum hic 
et infra 816, ᾿Αχέροντι νυμφεύσω, 
valet uxorem dari alicui sive nubere 
alicui.’”, Wund. The sarcasm is evi- 
dent. 

655. ἐμφανῶς: join with ἀπιστή- 
σασαν. 

657. ψευδῆ ye: “if she has the 
boldness to disobey, I shall certainly 
not break my word to the state in 
failing to execute my threat of pun- 
ishment.” 

658. πρὸς ταῦτα: in view of this, 
therefore. — ἐφυμνείτω «ré.: let her in- 
voke against me Zeus, who presides 
over kindred. For ἐφυμνεῖν, cf. 1305. 
The allusion is to what Antigone has 
said in 450 ff. See also 487. 

659. The connection of thought is 
as follows: “I must punish her, for 
if I tolerate insubordination within 


86 


SOPOKAEOYS 


660 ἄκοσμα θρέψω, κάρτα τοὺς ἔξω γένους " 
ἐν τοῖς γὰρ οἰκείοισιν ὅστις ἔστ᾽ ἀνὴρ 
χρηστός, φανεῖται κἀν πόλει δίκαιος ὦν. 
ν > ε Ν a Ld 4 
ὅστις δ᾽ ὑπερβὰς ἢ νόμους βιάζεται 
ἢ τοὐπιτάσσειν τοῖς κρατύνουσιν νοεῖ, 


» ¥ > »> [4 ~ > > A lal 
665 οὐκ ἔστ᾽ ἐπαίνου τοῦτον ἐξ ἐμοῦ τυχεῖν. 
ἀλλ᾽ ὃν πόλις στήσειε, τοῦδε χρὴ κλύειν 


ν \ + 97 \ > ΄ 
και σμικρα και δίκαια και TAVQAVTLA. 


Η͂ A . ¥ >. 
καὶ τοῦτον ἂν τὸν ἄνδρα θαρσοίην ἐγὼ 


καλῶς μὲν ἄρχειν, εὖ δ᾽ ἂν ἄρχεσθαι θέλειν, 
670 δορός τ᾽ ἂν ἐν χειμῶνι προστεταγμένον 


669. W. brackets. 


my house, then surely I shall be 
obliged to do so outside; for only he 
who treats his own kin justly (i.e. with 
severity when they do wrong) will also 
be just in the affairs of the state. The 
lawful ruler should be obeyed in all 
things. The man who obeys law and 
authority will make a good ruler and 
a good comrade in battle. Obedience 
to law on the part of both ruler and 
subject can alone save the state from 
the greatest of evils.” 

661. τοῖς οἰκείοισιν : neut. “Creon 
characteristically relies on common- 
place maxims.” Camp. 

663. ὑπερβάς: in his presumption, 
which shows itself in the two ways 
specified. Cf. ὑπερβασία, 605.— βιά- 
ἵεται: acts in defiance of the laws. See 
on 59. 

664. τοὐπιτάσσειν : obj. of νοεῖ. 

666. στήσειε: we should regularly 
have ὃν ἂν στήσῃ. See GMT. 5565. 
The opt. makes the idea more gen- 
eral, ic. if the state should appoint 
any one. Cf. O. T. 314, ἄνδρα δ᾽ ὠφε- 
Aciv ἀφ᾽ ὧν ἔχοι τε καὶ δύναιτο, κάλ- 


670. 


W.. δόρους. 


λιστος πόνος. Nauck thinks that the 
poet in this expression betrays the 
Athenian republican, who sympa- 
thizes with the political sentiment of 
his contemporaries; for Creon was 
ruler simply by virtue of hereditary 
right. — κλύειν : to obey. 

667. τἀναντία : i.c. μεγάλα καὶ ἄδικα. 
Cf. Seneca, Med. 195, aequum at- 
que iniquum regis imperium 
feras. TheSchol. on Aesch. Prom. 75, 
δοῦλε, δεσποτῶν ἄκουε καὶ δίκαια κἄδικα. 
What the proverb says of slaves 
Creon in the spirit of a despot applies 
to freemen. 

668 f. τοῦτον τὸν ἄνδρα: i.e. the 
man who obeys. — dpxew: “supply 
ἄν from ἄν θέλειν. The pres. inf. with 
ἄν is used instead of ἄρξειν, θελήσειν.᾽ 
Weckl. Solon’s maxim was, ἄρχε 
πρῶτον μαθὼν ἄρχεσθαι. 

670. δορὸς ἐν χειμῶνι : in the storm 
of hattle. Cf. Eur. Phoen. 859, ἐν 
γὰρ κλύδωνι κείμεθα δορὸς Δαναϊδῶν. 
“Where danger threatens; I rejoice 
in the storm of spears.” Ossian’s Fingal, 
Bk. iii. Cf Tempestas telorum. 


᾿ΑΝΤΊΓΟΝΗ. 87 


, , > Ν , 
μένειν δίκαιον κἀγαθὸν παρασ ΤΑΤΉΝΡ. 


> , δὲ a > » ,ὕ 
αναρχιᾶς ε μεῖζον ουκ εστιν κακον " 


σ / > ¥ σῷ» > 4, 
αὕτη πόλεις τ᾽ ὄλλυσιν, ἥδ᾽ ἀναστάτους 


οἴκους τίθησιν, ἧδε συμμάχου δορὸς 


‘ ’ 
615 TpoTas καταρρηγνυσι. 


τῶν δ᾽ ὀρθουμένων 


σῴζει τὰ πολλὰ σώμαθ᾽ ἡ πειθαρχία. 


9 > 4? ‘ “ 
οὕτως ἀμυντέ᾽ ἐστὶ τοῖς κοσμουμένοις, 


¥ Ἀ » ial ce I 
KOUTOL γυναικὸς οὐδαμῶς ἡσσητέα. 


κρεῖσσον γάρ, εἴπερ δεῖ, πρὸς ἀνδρὸς ἐκπεσεῖν, 


673. W. ἠδ᾽ ἀναστάτους. 


Verg. Aen. xii. 284. --- προστεταγμέ- 
vov: placed at his post. 
671. δίκαιον xré.: 

trusty comrade. 
672. In the contrast drawn here 
between the results of ἀναρχία and 


a staunch and 


πειθαρχία, Soph. may have had in mind - 


the famous Elegiac of Solon, ὑποθήκη 
eis ᾿Αθηναίους, in which a similar con- 
trast is drawn between δυσνομία and 
εὐνομία. Cf. Bergk’s Lyric Anthology, 
Solon, Frg. 4 (13). 

673. πόλεις τε: as though καί or τέ 
were to follow. So καί in 296. In 


αὕτη... ἥδε... ἥδε we have an in- 
stance of anaphora similar to τοῦτο... 
τόδε... τόδε in 296 ff. 


674. συμμάχου δορός: of the allied 
spear, i.e. of allies in battle. Cf. Eur. 
Herc. Fur. 1165, σύμμαχον φέρων δόρυ. 

675. τροπὰς καταρρήγνυσι : causes 
routs by breaking the ranks. τροπάς 
is accus. of effect. See G. 1055; 
H. 714. Cf. Hom. J]. xx. 55, ἐν δ᾽ 
αὐτοῖς ἔριδα ῥήγνυντο βαρεῖαν. Eur. 
Suppl. 710, ἔρρηξε δ᾽ αὐδήν. Our Eng., 
to break a hole. The thought is, in- 
subordination leads to the defeat, not 
of the enemy, but of forces that are 
allied; auxiliaries do not avail against 


want of discipline. — τῶν ὀρθουμένων : 
of those who stand firm. Cf. Xen. Cyr. 
iii. 3. 45, εἰδὼς ὅτι of μὲν νικῶντες 
σώζονται, of δὲ φεύγοντες ἀποθνήσκουσιν 
μᾶλλον τῶν μενόντων. Others inter- 
pret, of those who are guided aright, 
t.e. the obedient, in allusion to ἀπορθοῖς, 
636. The Schol., τῶν ἀρχομένων. 

676. τὰ πολλὰ σώματα : = τοὺς πολ- 
λούς. The more exact σώματα is used 
because the preservation of the body 
is esp. in mind. 

677. οὕτως : so, as I have been say- 
ing. Creon now makes the application 
to the present situation. —dpuvréa: 
the plur. for the sing., a freq. use in 
adjs. and prons. — τοῖς κοσμουμένοις : 
what has been ordained, public order ; 
neut. plur. See on 447. For the 
thought, cf. Thue. iii. 67. 6, ἀμύνατε 
τῷ τῶν Ἑλλήνων νόμῳ. 

678. γυναικός: gen. with verb of 
inferiority. See G. 1120; H. 749. 

679. κρεῖσσον : sc. ἐστίν. For this 
sentiment, so prevalent in antiquity, 
ef. 525. Eur. El. 930, καίτοι τόδ᾽ 
αἰσχρὸν προστατεῖν γε δωμάτων γυναῖκα, 
μὴ τὸν ἄνδρα. --- ἐκπεσεῖν : lit. to fall 
Jrom, i.e. one’s place; hence, to be 
defeated. 


88 SOPOKAEOYS 


680 κοὐκ ἂν γυναικῶν ἥσσονες καλοίμεθ᾽ av. 


ΧΟΡΟΣ. 


ε a“ , > A “~ ’ 4 
ἡμῖν μέν, εἰ μὴ τῷ χρόνῳ κεκλέμμεθα, 
λέγειν φρονούντως ὧν λέγεις δοκεῖς πέρι. 


ΑΙΜΩΝ. 


πάτερ, θεοὶ φύουσιν ἀνθρώποις φρένας, 


, Φ τι ἱ , 
TAVT@VY OF ἐστι KTHNMATWV ὑπέρτατον. 


685 ἐγὼ δ᾽ ὅπως σὺ μὴ λέγεις ὀρθῶς τάδε 


ἣν Ὁ ὃ ’ 43> > 4 4 
οὔτ᾽ ἂν δυναίμην μήτ᾽ ἐπισταίμην λέγειν " 


, ’ *» 5 , “~ » 
γένοιτο μέντἂν χαἀτέρῳ καλώς ἔχον. 


‘ > > 4 , “-“ 9 
σοι ὃ OUV πέφυκα TAVTA προσκοπειν OTA 


, * x , x Ψ » 
λέγει" τις ἢ πράσσει τις ἢ ψέγειν ἔχει. 


680. ἄν... ἄν: opt. in a mild ex- 
hortation. See GMT. 237 

681. μέν: see on 498. ---τῷ χρόνῳ: 
by our age. A similar use in 729. The 
Chorus may have in mind what Creon 
has said in 281.— κεκλέμμεθα: in the 
sense of deceive. So in 1218. 

682. dv: ie. λέγειν περὶ (τούτων, 
περὶ) dv λέγεις. The Chorus of vener- 
able men cannot but approve what 
Creon has said about obedience and 
anarchy. 

683. Haemon, like the Chorus, con- 
cedes that the general sentiments ex- 
pressed by Creon are not to be dis- 
puted ; but he places in opposition the 
public opinion, which sides with Anti- 
gone. Bl. observes that the distaste- 
fulness of the observations of Haemon 
is judiciously tempered and disguised 
by the dutiful and respectful feeling 
that pervades them. — φρένας : wis- 
dom, good sense. The same meaning 
in 648, to which there is a covert 
allusion. 

684, ὑπέρτατον : in appos. with φρέ- 


vas, in gender agreeing with κτημάτων. 
Cf. 1050. For the thought, cf Aesch. 
Agam. 927, τὸ μὴ κακῶς φρονεῖν θεοῦ 
μέγιστον δῶρον. 

685. ὅπως σὺ μὴ λέγεις κτέ. : Obj. of 
λέγειν. For ὅπως, see GMT. 706. 
The use of μή may be due to the in- 
fluence of the following opt. So Prof. 
Gildersleeve, Amer. Jour. of Philol. i. p 
51. Others take the neg. as generic after 
ὅπως, as it is after ὅς ὅστις, 691, 697. 

686. μήτε: with opt. of wishing. 


—héyew: the use of this word after 


λέγεις is pointed, as if Haemon meant, 
I will not say it, though I think it. 

687. μέντάν : = μέντοι &y.— x arépw: 
he refers, of course, to himself. — 
καλῶς ἔχον: sc. τι, something that is 
well. He means, another may be found 
to have a sound opinion also (as well 
as you). 

688. σοὶ δ᾽ οὖν xré.: but, at any 
rate (whether I have a good judg- 
ment or not), 7 am naturally in a posi- 
tion to take note in your interest (aol) 


of, ete. 


ΑΝΤΙΓΟΝΗ. 89 


690 τὸ γὰρ σὸν ὄμμα δεινὸν ἀνδρὶ δημότῃ 


/ 4, ea Ν Ν la 4 
λόγοις τοιούτοις, οἷς σὺ μὴ τέρψει κλύων " 


3 Ν > > 4, » ε Ν ,ὔ ’ 
ἐμοὶ δ᾽ ἀκούειν ἔσθ᾽ ὑπὸ σκότου τάδε, 


“ ΩΣ 
τὴν παῖδα ταύτην of ὀδύρεται πόλις, 


πασῶν γυναικῶν ὡς ἀναξιωτάτη 


696 κάκιστ᾽ am ἔργων εὐκλεεστάτων φθίνει, 


ἥτις τὸν αὑτῆς αὐτάδελφον ἐν φοναῖς 


Co 3 + / ε > > “A a 
TET TOT ἄθαπτον μήθ᾽ UT ὠμήῆστων κυνων 


» > > , vs e > > Lal 
εἴασ᾽ ὀλέσθαι μήθ᾽ ὑπ᾽ οἰωνῶν τινος " 
οὐχ nde χρυσῆς ἀξία τιμῆς λαχεῖν; 
οι 9 Ν og We ὅθε lA ’ὔ 
700 τοιάδ᾽ ἐρεμνὴ σῖγ᾽ ἐπέρχεται φάτις. 


» Ν Ἀ A ’ 5 “a 4 
ἐμοὶ δὲ σοῦ πράσσοντος εὐτυχῶς, πάτερ, 


690. δεινόν : followed by the dat. 
of interest and the dat. of cause; 
because of such words. Cf. 391. 

691. ots: for οἵοις, the exact cor- 
relative.—py τέρψει : for μή with 
the indic., see GMT. 518; H. 913. 
Bell. takes the rel. clause as a final 
one, and thus accounts for μή. But 
the people do not say these things 
in order that they may be reported to 
the king. Cf: 700. The sense of the 
entire passage is, the common citizen 
shuns your look because he entertains 
sentiments which you would not en- 
joy to hear uttered. 

692. ὑπὸ σκότου: The Schol., λαθ- 
ραίως. ---ἔστι: = ἔξεστι. 

693. οἷα: cognate accus., what ἰα- 
ment the city makes over. 

694. ὡς: (saying) that. What fol- 
lows is the reported utterance of the 
citizens. 

695. ἀπό: in consequence of. The 
occurrence of the triple sup. is worthy 
of notice. 

696. ἥτις κτέ.: gives the reason 
for am ἔργων xré. in the view of the 
citizens. 


697. ἄθαπτον: pred. with ὀλέσθαι, 
which is not used of death alone. Or, 
with πεπτῶτα it may be directly joined 
with αὐτάδελφον. --- μήτε : the rel. 
clause is causal, and we should ex- 
pect ἥτις οὐκ εἴασεν ὀλέσθαι ἄθαπτον 
οὔτε... οὔτε; instead of this, the neg. 
is expressed alone with the inf., and 
it is μήτε, because in such clauses the 
reason may be expressed in the form 
of a cond., ἴ.6., ὃς (ὅστις) μή = εἰ μή, 
equiv. to ὅτι οὔ. Cf. Ο. T. 1335, τί 
γὰρ ἔδει μ᾽ ὁρᾶν ὅτῳ γὙ ὁρῶντι μηδὲν ἦν 
ἰδεῖν γλυκύ; See GMT. 580. 

699. ἥδε: i.e. such a one as this. — 
χρυσῆς : χρυσοῦς is applied to anything 
that is glorious or splendid. Cf. O. 7. 
158, χρυσέας ἐλπίδος. 

700. ἐρεμνή: dark, secret, as ὑπὸ 
σκότου above.— ἐπέρχεται: sc. ἐμοί, 
repeating the idea of 692. Or, bet- 
ter, sc. πόλιν, goes on its way, spreads, 
through the city. Cf. ἐπιδράμῃ, 589. 
Aesch. Suppl. 560, λειμῶνα ἐπέρχεται 
ὕδωρ τὸ Νείλου. 

701. σοῦ πράσσοντος εὐτυχῶς : the 
poet might have used τῆς σῆς εὐτυχίας. 
Similar is σοῦ καλῶς ἡγουμένου, 638. 


90 ΣΟΦΟΚΛΕΟΥΣ 


> ¥ sO. “ , 
οὐκ ἔστιν οὐδὲν κτῆμα τιμιώτερον. 
eek ν , > ΓΝ ΄, 
τί γὰρ πατρὸς θάλλοντος εὐκλείας τέκνοις 
ἄγαλμα μεῖζον, ἣ τί πρὸς παίδων πατρί; 
‘ A A ‘el > δὰ 4 
705 μὴ νῦν ἕν ἦθος μοῦνον ἐν σαυτῷ φόρει, 
ὡς φὴς σύ, κοὐδὲν ἄλλο, τοῦτ᾽ ὀρθῶς ἔχειν. 
ὅστις γὰρ αὐτὸς ἢ φρονεῖν μόνος δοκεῖ, 
a “A a > ¥ a ‘ 2 
ἢ γλῶσσαν, ἣν οὐκ ἄλλος, ἢ ψυχὴν ἔχειν, 
= ΄ ¥ , 
οὗτοι διαπτυχθέντες ὥφθησαν κενοί. 
710 ἀλλ᾽ ἄνδρα, Kel τις ἦ σοφός, τὸ μανθάνειν 
Ld > > ἈΝ PANDY Ν Ν ‘ ’ ¥ 
πόλλ᾽ αἰσχρὸν οὐδὲν καὶ τὸ μὴ τείνειν ἄγαν. 
ὁρᾷς παρὰ ῥείθροισι χειμάρροις ὅσα 
δένδρων ὑπείκει, κλῶνας ὡς ἐκσῴζεται." 


706. W. κοὐδὲν ἄλλο τοῦδ᾽. 


702. τιμιώτερον : more valued. 

703. εὐκλείας : gen. with the comp. 
For what greater delight have children 
than the renown of a prosperous father. 

704. πρὸς παίδων : on the part of 
children. — νῦν : used in the sense of 
the illative viv by the poets metri 
gratia, like dpa for ἄρα. But many 
critics deny this. 

705. ἦθος : sentiment, conviction. The 
more usual word would be γνώμη or 
δόξα. 

706. ὡς: the rel. pron. ὅ would be 
the regular use.—rovro is added be- 
cause of the loose correlation of the 
clauses. — ὀρθῶς ἔχειν : in appos. with 
ῆθος. 

709. οὗτοι: plur., because of the 
general notion in ὅστις. --- διαπτυχθέν- 
tes: Schol., ἀνακαλυφθέντες, i.e. when 
we can thoroughly see through them. 
-- v: are found to be. Gnomic 
aor. Theognis, the elegiac poet, whose 
gnomic verses were familiar to the 
Athenian youth, says, 221 ff., ὅστις τοι 
δοκέει τὸν πλησίον ἴδμεναι οὐδέν, ἀλλ᾽ 


αὐτὸς μοῦνος ποικίλα δήνε᾽ ἔχειν, κεῖνός 
Ὑ᾽ ἄφρων ἐστί, νόου βεβλαμμένος ἐσθλοῦ. 

710 f. Const., τὸ ἄνδρα μανθάνειν 
πολλὰ καὶ τὸ μὴ τείνειν ἄγαν οὐδὲν 
αἰσχρόν (ἐστιν). --- ἘῸΣ εἰ with. the 
subjv., see GMT. 454; Η. 894 (b). — 
τείνειν : in the sense of be firm. The 
metaphor in τείνειν naturally suggests 
what follows. 

712. Haemon now unconsciously 
turns Creon’s principles, inculcated 
in like manner by means of similes 
(473), against his father. Thus the 
spectator’s attention is directed, as is 
frequently the case in ancient tragedy, 
to the hero’s ignorance of his own 
character, by which the tragic conflict 
is chiefly developed. — ῥείθροισι : the 
larger trees are found by the side of 
streams and in valleys. — παρά : 
makes an iambus, since in Soph. 
initial ῥ᾽ lengthens a preceding vowel 
in the arsis. Cf. O. T. 847, εἰς ἐμὲ 
ῥέπον. O.C.900, ἀπὸ putiipos. — doa: 
the correlative τοσαῦτα is to be sup- 
plied with ἐκσῴζεται. 


ANTITONH. 91 


Ν με. ὦ , > +. Δ pe ad ς 
τὰ δ᾽ ἀντιτείνοντ᾽ αὐτόπρεμν᾽ ἀπόλλυται. 
9 δὲ Ν. ν > A “ὃ 
715 αυτως ναος οστις ἐεγκρατὴ 700A 
τείνας ὑπείκει μηδέν, ὑπτίοις κάτω 


στρέψας τὸ λοιπὸν σέλμασιν ναυτίλλεται. 


ἀλλ᾽ εἶκε θυμοῦ καὶ μετάστασιν δίδου. 


γνώμη γὰρ εἴ τις κἀπ᾽ ἐμοῦ νεωτέρου 
120 πρόσεστι, φήμ᾽ ἔγωγε πρεσβεύειν πολύ, 
φῦναι τὸν ἄνδρα πάντ᾽ ἐπιστήμης πλέων" 


Ω > > na \ a N , er 

εἰ δ᾽ οὖν, φιλεῖ yap τοῦτο μὴ ταύτῃ ῥέπειν, 
4 ~ ’ > Ν Ν ’ 

καὶ τῶν λεγόντων εὖ καλὸν τὸ μανθάνειν. 


718. W. ἀλλ᾽ εἶκε μύθῳ. 


714. κλῶνας: note the antithesis : 
these save their branches, those are 
destroyed root and branch. For the 
image, cf. Webster’s Appius and Vir- 
ginia, p. 203 (iii. 2): — 


“The bending willow, yielding to each wind, 

Shall keep his footing firm, when the proud 
oak, 

Braving the storm, presuming on his root, 

Shall have his body rent from head to 
foot.” 


715. ναός : the gen. depends on πόδα. 
πούς is a rope, called “sheet,” fastened 
to the lower corners of the sail, by 
tightening or relaxing which the force 
of the wind upon the vessel’s sail is 
regulated. Cf Eur. Orest.705, καὶ ναῦς 
γὰρ ἐνταθεῖσα πρὸς βίαν ποδὶ ἔβαψεν, 
ἔστη δ᾽ αὖθις ἢν χαλᾷ πόδα. --- ἐγ- 
κρατῇ : is used proleptically, i.e. 
ὥστε ἐγκρατῇ εἶναι, stretched so as to 
be taut. 

716. ὑπείκει : refers back to 713. 
--- μηδέν : this neg. is used because the 
sent. is indef. 

T1T. στρέψας κάτω: sc. τὴν ναῦν. 


718. εἶκε: give way, yield. This 
remark is pointed after Haemon has 
used ὑπείκει twice. — Ovpot ... δίδου : 
and grant a change of temper, i.e. give 
up your anger. The position of καί is 
unusual, unless we take θυμοῦ with 
both εἶκε and μετάστασιν; yet cf. Ar. 
Acharn. 884, τῷδε Kimxdpitta τῷ 
ξένῳ. Some prefer to take θυμοῦ 
with εἶκε alone, draw back from your 
anger; but μετάστασιν alone is too 
vague. Cf. Eur. Androm. 1003, οὐδέ 
νιν μετάστασις γνώμης ὀνήσει. 

719. κἀπ᾽ ἐμοῦ : from me also. 

720. πρεσβεύειν : i.e. πρεσβύτερον 
εἶναι, Lat. antiquius esse. The 
inf. clause that follows is the subj. 

722. εἰ δ᾽ οὖν: sc. μὴ τοιοῦτος ἔφυ. 
-- φιλεῖ: see on 498. --- ταύτῃ: adv. 

723. Const., καλόν (ἐστι) καὶ τὸ τῶν 
εὖ λεγόντων μανθάνειν. Cf. 1031 f. 
The sentiment may have been bor- 
rowed from Hes. Op. 293 ff., οὗτος 
μὲν πανάριστος bs αὐτῷ πάντα νοήσῃ 
φρασσάμενος, τά κ᾽ ἔπειτα καὶ ἐς τέλος 
ῆσιν ἀμείνω - ἐσθλὸς δ᾽ αὖ κἀκεῖνος ὃς 
εὖ εἰπόντι πίθηται. 


92 ΣΟΦΟΚΛΕΟΥΣ 


ΧΟΡΟΣ. 


¥ , > | ΜΙ, ¥ ’ [2 
ἄναξ, σέ τ᾽ εἰκός, εἴ τι καίριον λέγει, 
725 μαθεῖν, σέ 7 αὖ τοῦδ᾽. εὖ γὰρ εἴρηται διπλῇ. 


ΚΡΕΩ͂Ν. 


οἱ τηλικοίδε καὶ διδαξόμεσθα δὴ 
φρονεῖν ὑπ᾽ ἀνδρὸς τηλικοῦδε τὴν φύσιν; 


ΑΙΜΩΝ. 


4 Ν Ν , > > > ‘ LA 
μηδὲν τὸ μὴ Sixaov: εἰ δ᾽ ἐγὼ νέος, 
> ‘ , κ᾿ a a ΕΣ A 
ov τὸν χρόνον χρὴ μᾶλλον ἢ Tapya σκοπεῖν. 


ΚΡΕΩ͂Ν. 


» , > ‘ > Led LA 
730 €pyov yap ἐστι τους ἀκοσμουντας σέβειν; 


ΑΙΜΩΝ. 


οὐδ᾽ ἂν κελεύσαιμ᾽ εὐσεβεῖν εἰς τοὺς κακούς. 


ΚΡΕΩΝ. 


3 G4 ν AQ> 2 7 , 
ovxX noe γὰρ τοιᾷδ ἐπείληπται νοσῳ; 


ΑΙΜΩΝ. 


οὔ φησι Θήβης τῆσδ᾽ ὁμόπτολις λεώς. 


24. εἰκός : sc. ἐστίν. --- el: the 
Chorus says εἰ, as in 681, acc. to the 
respectful manner of subjects. 

725. μαθεῖν : sc. αὐτοῦ, Haemon. — 
σέ: Haemon.—edpyrar: impers. 

726. τηλικοίδε... τηλικοῦδϑε : shall we 
indeed who are so old be taught forsooth 
by one of this age, ie. by such a 
youngster as heis? A similar sarcasm 
is contained in Plato’s Apol. 25d, τί 
δῆτα, ὦ Μέλητε; τοσοῦτον σὺ ἐμοῦ σοφώ- 
τερος εἶ τηλικούτου ὄντος τηλικόσδε ὥν; 
For the force of καί, see on 554. 

728. μηδέν, μή: the Schol. inter- 
prets by μηδὲν διδάσκου ὃ μὴ δίκαιόν 
ἐστί σοι μανθάνειν. This would account 
for the use of the negatives. 


729. τὸν χρόνον: see on 681.— 
τἄργα: the facts. Haemon means the 
truth of his plea, in distinction from 
his person. 

730. ἔργον: Creon sharply takes 
up τὰ ἔργα, but with a slightly altered 
meaning. 78. it a duty, etc.? — ἀκοσ- 
μοῦντας : like ἄκοσμα in 660. 

731. οὐδέ: not even, antithetic to 
ἔργον. “I would not even urge, much 
less do the deed,” or perhaps better 
(with Kviéala) to take οὐδέ as simply 
continuing the statement of Creon, 
(no, it is not a duty,) and I would not 
urge, etc. 

732. τοιᾷδε: 1... τῇ ἀκοσμίν. Cf 
ἀκοσμοῦντας above. 


ANTITONH. 93 


KPEQN. 


, κ ΓΑ νι ee ' \ ΄ & κ« 
πόλις γὰρ μιν αμε χρὴ τάσσειν ερειω; 


ΑΙΜΩΝ. 


735 ὁρᾷς τόδ᾽ ὡς εἴρηκας ὡς ἄγαν νέος ; 


ΚΡΕΩΝ. 


ἄλλῳ γὰρ ἢ "wot χρή με τῆσδ᾽ ἄρχειν χθονός; 


ΑΙΜΩΝ. 


πόλις γὰρ οὐκ ἔσθ᾽ ἥτις ἀνδρός ἐσθ᾽ ἑνός. 


ΚΡΕΩΝ. 


~ -- i 
οὐ τοῦ κρατοῦντος ἡ πόλις νομίζεται; 


ΑΙΜΩΝ. 


καλῶς ἐρήμης γ᾽ ἂν σὺ γῆς ἄρχοις μόνος. 


734. ἡμῖν: pluralis majestatis, in 
connection with the sing. ἐμέ. Cf 
1092, 1195. — dpé: 1.6. ἃ ἐμέ. 

735. ὡς, ds: how (with εἴρηκας), 
as (with νέος). So ὡς occurs twice in 
the same sent. with different meaning 
in O. T. 922, ὡς ὀκνοῦμεν βλέποντες ὡς 
κυβερνήτην. --- ἄγαν νέος : sarcastic al- 
Jusion to 726f. With the Athenian 
it was a matter of course that the 
final decision of state policy lay with 
the people. But even the kings of 
the Heroic age were guided by the 
views of the most respected members 
of the community and of the army, 
and, as we see in Hom., were in- 
fluenced by public opinion. Now, for 
the first time, Haemon loses his tem- 
per as he sees his last hope depart 
with Creon’s refusal to heed the voice 
of the people. 

736. ἄλλῳ, ἐμοί: dats. of interest. 
Cf. Aj. 1366 f., “AT. πᾶς ἀνὴρ αὑτῷ 


πονεῖ. OA. τῷ γάρ με μᾶλλον εικὸς ἢ 
᾿μαυτῷ πονεῖν; The question in 736, it 
will be observed, is not quite the same 
as in 734, where Creon asks, “ What 
right have the people to dictate to 
me?” Here he asks, by way of ex- 
cuse for his passion, “ Whose wishes 
am I to consult in ruling this land if 
not my own?” 

737. “That is no state, no commu- 
nity, that is composed of one man.” 
Cf. Cie. de Rep. iii. 8, “unius erat 
populus ipse. Ergo ubi tyran- 
nus est, ibi...dicendum est 
plane nullam esse rempubli- 
cam.” Others interpret ἀνδρός ἐσθ᾽ 
ἑνός as gen. of possession. Cf. Phil. 
386, πόλις γάρ ἐστι πᾶσα τῶν ἡγουμέ- 
νων. The next verse, 738, fits this 
much better than the interpretation 
of W., given above. 

739. “You would make an excellent 
king of a deserted land.” Similar use 


94 ΣΟΦΟΚΛΈΟΥΣ 


KPEQN, 


σῷ» ε ¥ “A ‘ A 
740 ὅδ᾽, ὡς ἔοικε, Τῇ γυναικι συμμσαχει. 


AIMQN, 


εἴπερ γυνὴ σύ' σοῦ yap οὖν προκήδομαι, 


ΚΡΕΩΝ. 


> , Ν , >A , 
@ TAYKQAKLOTE, διὰ δίκης ων TAT pl. 


AIMON. 


> ‘ δί Ld > 2 4 ε “a 
ov yap δίκαιά σ᾽ ἐξαμαρτάνονθ᾽ ὁρῶ. 


ΚΡΕΩ͂Ν. 


ε 4 ‘ ‘ > ‘ > ἈΝ la 
ἁμαρτάνω yap Tas ἐμὰς ἀρχὰς σέβων; 


ΑΙΜΩΝ. 


145 οὐ γὰρ σέβεις, τιμάς γε τὰς θεῶν πατῶν. 


ΚΡΕΩ͂Ν. 


> Ν Ν Ν 9 
ὦ μιαρὸν ἦθος Kat γυναικὸς ὕστερον. 


ΑΙΜΩΝ. 


»¥ ἂ Y a > a By 
ov τἂν ἕλοις ἥσσω ye τῶν αἰσχρῶν ἐμέ. 


ΚΡΕΩΝ. 


ε “a 4 “ ε Ν ’ 9 
ὁ γοῦν λόγος σοι πᾶς ὑπὲρ κείνης ὅδε. 


of καλῶς ye in Eur. Med. 04, καλῶς γ᾽ ἂν 
δέξαιντο μ᾽ οἴκοις, ὧν πατέρα κατέκτανον. 
740. He means that Haemon is all 
the while secretly defending Antigone. 
742. O, base villain, to come into con- 
flict with your father! For διὰ δίκης, 
μάχης, ἔχθρας κτέ. τινὶ ἰέναι, γίγνεσθαι, 
see G. 1200,1; H. 795d. “From this 
point the altercation becomes more 
violent, each laying hold upon the 
other’s words, and seeking to turn 
them into ridicule, or to direct the edge 
of them against the other.” Schn. 
743. γάρ: (yes, 1 do) for.—ov: with 


δίκαια, which Haemon uses with sar- 
castic reference to δίκης. δίκαια ἐξα- 
μαρτάνοντα is modelled after ἁμαρτίαν 
ἁμαρτάνειν. 

744, τὰς ἐμὰς ἀρχάς : 
authority. 

745. σέβεις : abs.; you donot act the 
part of reverence, since you trample, etc. 
--ἰ τιμὰς θεῶν : i.e. the rites of burial. 

746. ὕστερον : the slave of. Cy: 680. 

747. οὔ τἄν: ie. of τοι ἄν. The 
position of γέ shows that ἥσσω τῶν 
αἰσχρῶν together forms the antitnesis 
to γυναικῶν ὕστερον. The thought un- 


my own 


ANTITONH. 95 


AIMON. 


4, “a 3 “ Ν “ A , 
Kat σου γε καμου και θεῶν των νερτέρων. 


ΚΡΕΩΝ. 


’ 3 > ¥ ε » “ al 
750 ταύτην ποτ᾽ οὐκ ἔσθ᾽ ὡς ἔτι ζῶσαν γαμεῖς. 


AIMON. 


n® οὖν θανεῖται καὶ θανοῦσ᾽ ὀλεῖ τινα. 


ΚΡΕΩ͂Ν, 


ἢ κἀπαπειλῶν ὧδ᾽ ἐπεξέρχει θρασύς ; 


ΑΙΜΩΝ. 


’ὕ > ¥ > 5 Ἀ A Ν 4 4 
tis δ᾽ ἔστ᾽ ἀπειλὴ πρὸς Kevas γνώμας λέγειν ; 


ΚΡΕΩΝ. 


iF ’ » A Es ’ 
κλαίων φρενώσεις, ὧν φρενῶν αὐτὸς κενός. 


AIMON. 


757 βούλει λέγειν τι καὶ λέγων μηδὲν κλύειν ; 


ΚΡΕΩ͂Ν. 


756 γυναικὸς ὧν δούλευμα, μὴ κώτιλλέ με. 


W. retains the traditional order in 755-757. 


derlying this utterance is, I defend 
her, not because she is my betrothed, 
but because she has done right. 

750. οὐκ ἔσθ᾽ ὡς : it cannot be that. 
Cf. Phil. 196, οὐκ ἔσθ᾽ ὡς οὐ θεῶν του 
μελέτῃ, sc. πονεῖ. But ὅπως is more 
common in this phrase.—éri: with 
ποτέ modifies γαμεῖς. Cf. Aj. 1093, οὐκ 
ἄν ποτ᾽ ἄνδρα θαυμάσαιμ᾽ ἔτι. Others 
take ἔτι with ζῶσαν.---- ζῶσαν : ironical, 
i.e. you can marry her in Hades if you 
like. Cf. 654. This renewed threat 
is called forth by Haemon’s mention 
of the gods of the nether world. 

751. Haemon means that he will 
not survive the death of his betrothed. 
Creon, however, takes τινὰ as pointing 


to himself. The indef. τὶς is often 
used by way of euphemism to indicate 
a definite person. Cf. Aj. 1138, τοῦτ᾽ 
εἰς ἀνίαν τοὔπος ἔρχεταί τινι (1.6. col). 

752. κἀπαπειλῶν : even threatening. 
Haemon had before this made no 
threat.—O@pacvs: pred. adj. See G. 
926; H. 619. 

753. “What I am saying are not 
threats, but remonstrances against 
folly.” 

754. κλαίων : like ob χαίρων in 758. 

757. βούλει λέγειν : οἱ Hes. Op. 
721, εἰ δὲ κακὸν εἴπῃς, τάχα κ᾽ αὐτὸς 
μεῖζον ἀκούσαις. ΕἾ. 523, κακῶς σε 
λέγω κακῶς κλύουσα πρὸς σέθεν. 


756. SovAcupa: see on 520, 


96 | SOPOKAEOYS 


ΑΙΜΩΝ. 


755 εἰ μὴ πατὴρ ἦσθ᾽, εἶπον ἄν σ᾽ οὐκ εὖ φρονεῖν. 


ΚΡΕΩΝ. 


ἄληθες ; ἀλλ᾽ οὐ τόνδ᾽ Ὄλυμπον, ἴσθ᾽ ὅτι, 
id > N id Sev , > 4 
χαίρων ἐπὶ ψόγοισι δεννάσεις ἐμέ. 
760 ἄγετε τὸ μῖσος, ὡς κατ᾽ ὄμματ᾽ αὐτίκα 
, id ’ “ ’ 
παρόντι θνήσκῃ πλησία τῷ νυμφίῳ. 


- 755. In 754 Creon recklessly re- 
fuses all advice. Upon this refusal 
Haemon’s response in 757 follows 
naturally. Then Creon rejoins in 756, 
“Yes, I do not wish to hear; desist, 
minion of a woman, from wheedling 
me.” Since hereupon every further 
utterance on the part of Haemon is 
evidently useless, nothing is left him 
but to call this degree of stubborn- 
ness “loss of reason.” “Were you 
not my father, I should have said 
(instead of the milder expression Bov- 
λει λέγειν τι κτέ.) that you are not in 
your right mind.” This leads the rage 
of Creon to burst forth openly. In 
the traditional order it is impossible 
to understand how by far the harsh- 
est utterance of all (755) could be 
characterized by Creon with so mild a 
term as κωτίλλειν. And again, what 
is there in the comparatively calm 
expression of 757 that should so vio- 
lently inflame his anger? From the 
order adopted we get also a much 
more suitable use of κωτίλλειν, which 
as a trans. verb can only mean coar, 
talk over with fair words. — εἶπον : 
with the inf. in the sense of say is 
unusual, This instance may be added 
to that given in GMT. 753, 3. 


758. ἄληθες: indeed, really. Lat. 
itane. An ironical and indignant 
question. Cf. Shak. Jul. Cas. iv. 3: 
Bru. “ Away, slight man!” Cas. “Is’t 
possible ?” — τόνδ᾽ "Ολυμπον : Creon 
raises his hand to heaven. — ov: with- 
out μά, as in O. T. 1088, ob τὸν Ολυμπον 
ἀπείρων οὐκ ἔσει, where also Olympus 
signifies heaven. For the accus., see 
G. 163, x. 2; H. 728. 

759. ἐπὶ ψόγοισι : ἐπί expresses 
the accompanying circumstance of 
δεννάζειν, with reproaches, abusively. 
Cf. 556. Eur. Troad. 315, ἐπὶ δάκρυσι 
καὶ γόοισι καταστένουσ᾽ ἔχεις. Others, 
ἐπί = insuper, like O. C. 544, δευτέραν 
ἔπαισας ἐπὶ νόσῳ νόσον. Haemon has 
thus far censured, but now, in his 
rage, also reproaches his father. 

760f. dyaye: addressed to one of 
the two attendants (cf. 578), who goes 
into the palace to lead forth Antigone. 
- τὸ μῖσος : the hateful thing. The use 
of the abstract noun heightens the 
contempt. So Philoctetes says to 
Odysseus, Phil. 991, ὦ μῖσος, ofa κἀξα- 
νευρίσκεις λέγειν. --- Kar ὄμματα Kré.: 
with great emphasis the king, in his 
passion, indicates proximity by the use 
of three expressions. So in Ὁ. T. 430, 
remoteness is expressed by οὐ πάλιν 
ἄψορρος οἴκων τῶνδ᾽ ἀποστραφεὶς ἄπει; 


χε fies, . VP 


ANTITONH. 


97 


AIMON. 


ov δῆτ᾽ ἔμοιγε, τοῦτο μὴ δόξῃς ποτέ, 


οὔθ᾽ ἥδ᾽ ὀλεῖται πλησία, 


i Ὁ > \ 
Ov T οὐδαμὰ 


τοὐμὸν προσόψει κρᾶτ᾽ ἐν ὀφθαλμοῖς ὁρῶν, 


765 ὡς τοῖς θέλουσι τῶν φίλων μαίνῃ ξυνών. 


ΧΟΡΟΣ. 

ἁνήρ, ἀναξ, βέβηκεν ἐξ ὀργῆς ταχύς: 
aA > > Ν “ 3 , ’ 

νοῦς δ᾽ ἐστὶ τηλικοῦτος ἀλγήσας βαρύς. 


ΚΡΕΩ͂Ν. 
δράτω, φρονείτω μεῖζον ἢ κατ᾽ avdp’ ἰών" 


τὼ δ᾽ οὖν κόρα τώδ᾽ οὐκ ἀπαλλάξει μόρου. 


ΧΟΡΟΣ. 
+ A 5 Ν A nw n 
770 ἄμφω yap αὐτὰ καὶ κατακτεῖναι νοεῖς ; 


ΚΡΕΩ͂Ν. 


οὐ τήν γε μὴ θιγοῦσαν" 


762. ἔμοιγε : in emphatic position, 
and belongs only to the clause οὔθ᾽... 
πλησία. 

764. τὸ κρᾶτα: found as a sing. 
only in Soph. (Phil. 1001, 1457, O. T. 
263), my head, me.—év ὀφθαλμοῖς : for 
the instrumental dat. Cf. 962, 1003. 
Epic fulness of expression. 

765. ds... ξυνών : that you may 
rave in the company of those of your 
friends who are willing (to endure it). 
There is in ὡς μαίνῃ an intentional ref- 
erence to ὡς θνήσκῃ in 760f. Haemon 
departs from the stage at the right of 
the spectators. He does not again ap- 
pear. The actor who played this part 
now takes the rdle of the messenger. 

767. τηλικοῦτος: i.e. of one so 
young. See on 726. — βαρύς : porten- 
tous, resentful. So in 1251. Cf. Phil. 
1045 f., βαρύς τε καὶ βαρεῖαν ὁ ξένος 
φάτιν τῆνδ᾽ εἶπε. 

768. δράτω, φρονείτω : “the asyn- 
deton is well suited to the impetuosity 


εὖ yap οὖν λέγεις. 


of Creon’s manner.” Bl.— μεῖζον κτέ. : 
belongs to both verbs. — ἢ κατ᾽ ἄνδρα: 
than becomes a mere man. ἄνθρωπος is 
the usual word in this phrase. Cf. Aj. 
760 f., ὅστις ἀνθρώπου φύσιν βλαστὼν 
ἔπειτα μὴ κατ᾽ ἄνθρωπον φρονῇ. 

769. τώ, τώδε: the fem. forms τά, 
τάδε are not found in the Attic inscrip 
tions that date from 450 to 320 B.c. 
Cf. 561, El. 977, τώδε τὼ κασιγνήτω. 
See G. 388, 410; H. 272 a. That 
Creon should include both in his 
threat, and should speak in 577-581 
of both as if they were to die, is a 
skilful touch of the poet in the por-: 
traiture of Creon’s character. Creon 
is so much absorbed in maintaining 
his own prerogatives, and so blinded 
by his anger as to forget that Ismene 
is innocent of the deed (cf. 538-547). 

770. ἄμφω : the position shows that 
it is the important word. For καί, 
see on 554. 

771. μή: as if there might still Βα 


98 ΣΟΦΟΚΛΈΟΥΣ 


ΧΟΡΟΣ. 


μόρῳ δὲ ποίῳ καί σφε βουλεύει κτανεῖν ; 


ΚΡΕΩΝ. 


ἄγων ἔρημος ἔνθ᾽ ἂν ἢ βροτῶν στίβος 
, ’ A > 4 
κρύψω πετρώδει ζῶσαν ἐν κατώρυχι, 
~ a e ¥ , id 
775 φορβῆς τοσοῦτον ws ἄγος μόνον προθείς, 
ὅπως μίασμα πᾶσ᾽ ὑπεκφύγῃ πόλις. 
» “Ὁ Ἀ ν a ’ id “A 
κἀκεῖ Tov “Avdnv, ὃν μόνον σέβει θεῶν, 


> 4 ’ Ν ‘\ “ 
αιτουμενὴ που τεύξεται TO μὴ θανεῖν, 


a , a > Ν a “ 
ἢ γνώσεται γοῦν ἀλλὰ τηνικαῦθ᾽, ὅτι 
780 πόνος περισσός ἐστι τἀν ἽΛιδου σέβειν. 


775. W. ὅσον ἄγος. 


some doubt about her having put 
her hand to the deed. 

772. καί: further, also. “If she is 
to die, tell us further by what sort of a 
death.” Cf. 1314. But W. and others 
take καί here, as in 770, with the pred. ; 
in what way do you really, etc.? —oge : 
Antigone. See on 44. 

773. dy ἡ : from the general form 
of the rel. clause it appears that Creon 
has not yet any definite locality in 
mind. κατῶρυξ (774) shows that he is 
thinking of some rocky cavern hewn 
out by men’s hands.— βροτῶν : de- 
pends on ἔρημος. 

774. πετρώδει ἐν κατώρυχι : Schol., 
ἐν ὑπογείῳ σπηλαίῳ. In 1100 κατώρυξ 
is used adj. 

775. ἄγος: like the Lat. piaculum 
has the double sense of pollution and 
escape from pollution, i.e. expiation; in 
256 the former, here the latter. So 
the libations in Aesch. Choeph. 154 are 
called ἄγος κακῶν ἀπότροπον. ---- ὧς : as 
(to be). The exact correlative would 
be ὅσον. Cf. Xen. Anab. iv. 8.12, δοκεῖ 
τοσοῦτον χωρίον κατασχεῖν ὅσον ἔξω 


τοὺς ἐσχάτους λόχους γενέσθαι τῶν 
πολεμίων κεράτων. Cf. Hom. JI. xxii. 
424, τῶν πάντων οὐ τόσσον ὀδύρομαι, 
ἀχνύμενός περ, ὧς ἑνός. The Schol. ex- 
plains, ἔθος παλαιόν, ὥστε τὸν βουλόμε- 
νον καθειργνύναι τινά, ἀφοσιοῦσθαι βραχὺ 
τιθέντα τροφῆς, καὶ ὑπενόουν κάθαρσιν τὸ 
τοιοῦτο, ἵνα μὴ δοκῶσι λιμῷ ἀναιρεῖν, 
τοῦτο γὰρ ἀσεβές. The same view was 
held by the Romans. Plutarch, in 
his life of Numa, 10, speaks of this 
same custom when unfaithful Vestals 
were punished. 

776. πᾶσα: i.e. the community of 
citizens in its entirety. “That no 
part of the state may suffer.” More 
commonly taken in the sense of πάν- 
τως, πάμπαν, as in O. T. 823, ap’ οὐχὶ 
πᾶς &varyvos ; 

777. μόνον σέβει: referring to her 
pious care for the burial of Polynices. 
Cf. 519. 

778. πού: no doubt. Tronical. — 
τὸ μὴ θανεῖν : the accus. after τεύξεται 
See on 546. 

779. ἀλλά: see on 552. 

780. πόνος περισσός : lost labor, 


δ 
δ ἐν. >, 
ee ee 


ANTITONH. 99 


Στάσιμον γ΄. 


ΧΟΡΟΣ. 


ΕΣ “ν᾽ , ν ἃ > la , 
Epos ἄνίκατε μάχαν, ἔρως ὃς ev κτήμασι πίπτεις, 


ὃς ἐν μαλακαῖς παρειαῖς νεάνιδος ἐννυχεύεις " 
“ 4 4 » > > , > A 
785 φοιτᾷς δ᾽ ὑπερπόντιος ἔν τ᾽ ἀγρονόμοις αὐλαῖς, 
’ > BV - > , 4 > Ν 
καί σ᾽ οὔτ᾽ ἀθανάτων φύξιμος οὐδεὶς 
» ε ΄ Ὡς ἘΣ ΄ ε ὧν ¥ , 
790 οὔθ᾽ ἁμερίων σέ γ᾽ ἀνθρώτων, ὁ δ᾽ ἔχων μέμηνεν. 


785. W. φοιτᾷς &. 


781. The ode marks the close of 
another act of the play. Creon, with- 
out yielding to the entreaties of his 
son, retires into the palace, whence he 
reappears at 882. Antigone is about 
to appear on her way to her tomb. 
The ode celebrates the victorious 
power of Eros. The disobedience of 
Haemon, against his own interest, is 
due to the might of love. The god 
of love was not represented in the 
classic period as a child (our Cupid). 
The Eros of Praxiteles is in the bloom 
of youth, ὡραῖος, or ἀνδρόπαις. 

782. μάχαν: accus. of specifica- 
tion. — ἐν κτήμασι : proleptical. Love 
makes men his bondsmen when he 
falls upon them. Cf. Eur. Hipp. 525, 
Ἔρως ὃ κατ᾽ ὀμμάτων στάζεις πόθον, 
εἰσάγων γλυκεῖαν ψυχαῖς χάριν obs ἐπι- 
στρατεύσῃ. So Lucian, Dial. Deor. 
vi. 3, makes Hera say to Zeus, σοῦ 
μὲν πάνυ οὗτός γε δεσπότης ἐστί, καὶ 
ὅλως κτῆμα καὶ παιδιὰ τοῦ Ἔρωτος 
σύ γε. 

784. ἐννυχεύεις : makest thy couch 
upon. Cf. Hor. Od. IV. 18,7, Cupido 
...Chiae pulcris excubat in 


genis. Phryn. 8, λάμπει δ᾽ ἐπὶ πορ- 
φυρέαις παρηίσι φῶς ἔρωτος. Pind. Nem. 
Vili. 2, Ὥρα... παρθενηίοις ... ἐφίζοισα 
γλεφάροις. Milton, L’ Allegro, 29, 30, 
“Such as hang on Hebe’s cheek, 
And love to live in dimple sleek.” 

785. ὑπερπόντιος : pred. Cf. E/.312, 
μὴ δόκει μ᾽ ἂν θυραῖον οἰχνεῖν. Led by 
Aphrodite, Paris sought Helen across 
the sea, and Menelaus pursued with 
an army. 

786. ἀγρονόμοις αὐλαῖς : i.e. ταῖς 
νεμομέναις αὐλαῖς ἀγρῶν. Cf. Ο. 1Τ.1103, 
τῷ (sc. Λοξιῷ) γὰρ πλάκες ἀγρόνομοι 
πᾶσαι φίλαι. So Aphrodite sought 
out Anchises in his shepherd’s hut. 

787. σέ: obj. of φύξιμος used act. 
Cf. Aesch. Agam. 1090, στέγην συνί- 
στορα πολλὰ κακά. ; 

789. σέ ye: emphatic repetition. 
Cf. Phil. 1116, πότμος σε δαιμόνων οὐδὲ 
σέ γε δόλος ἔσχε. Ο. Τ΄. 1098 ff., τίς σε, 
τέκνον, τίς σ᾽ ἔτικτε... ἢ σέ γ᾽ εὐνάτειρα 
Λοξίου ; 

790. ἔχων: se. σέ, ἴ.6. Ἔρωτα. “He 
who has thee as his master,” for we 
can say ὃ πόθος ἔχει we as well as ἔχα 
τὸν πόθον. 


100 


ΣΟΦΟΚΛΈΟΥΣ 


᾿Αντιστροφή. 
σὺ καὶ δικαίων ἀδίκους φρένας παρασπᾷς ἐπὶ λώβᾳ, 
‘ Ν ‘4 “ > “ ’ ¥ ld 
σὺ Kal τόδε νεῖκος ἀνδρῶν ξύνᾳιμον ἔχεις ταράξας " 


795 


νικᾷ δ᾽ ἐναργὴς βλεφάρων ἵμερος εὐλέκτρου 


νύμφας, τῶν μεγάλων πάρεδρος ἐν ἀρχαῖς 
800 θεσμῶν - ἄμαχος γὰρ ἐμπαίζει θεὸς ᾿Αφροδίτα. 


νῦν δ᾽ ἤδη ᾿γὼ καὐτὸς θεσμῶν 


791. ἀδίκους : fe. ὥστε ἀδίκους εἶναι. 

792. ἐπὶ λώβᾳ: either to outrage, as 
Haemon was led to treat his father 
shamefully, or better with most editt. 
in a subjective sense, to (their) ruin. 
Under the influence of Eros good 
men become bad. 

794. ξύναιμον : for ξυναίμων, by what 
is technically called enallage (ex- 
change), a common figure of syntax. 
Cf. 862, ματρῷαι λέκτρων Gra for μα- 
τρῴων κτὲ. Phil. 1123, πολιᾶς πόντου 
θινός. --- ἔχεις ταράξας : see on 22. 

795, 796. ἵμερος βλεφάρων νύμφας : 
desire of the eyes for the bride. Subj. 
and obj. gen. As love is awakened 
by beauty, and beauty is observed 
with the eyes, the poet uses instead 
of ἀνδρός the more specific βλεφάρων, 
as in 0. C. 729, ὀμμάτων φόβον. Or, 
perhaps better, as many take it, the 
flashing love-glance of the eyes of the 
bride. For the two gens., cf. 929, 930, 
and O. C. 669, τᾶσδε χώρας τὰ κράτιστα 
yas ἔπαυλα. --- “The modern poet 
speaks of love as ‘engendered in the 
eyes, with gazing fed’; the ancients 
rather spoke of an influence passing 
from the eyes of the beloved to the 
soul of the lover. Desire was viewed 
as an emanation from the object.” 
Camp. 

798. πάρεδρος xré.: seated by the 
side of the great laws in authority. That 


is, Eros exerts influence on the minds 
of men, hindering or aiding their de- 
cisions. In the present instance Eros 
overrides in the mind of Haemon the 
duty of filial obedience. For πάρεδρος, 
ef. Pind. Ol. viii. 21, Διὸς ξενίου πάρεδρος 
θέμις. Eur. Med. 843, ἔρωτας τᾷ σοφίᾳ 
παρέδρους παντοίας ἀρετᾶς ξυνεργούς. 
Ο. C.1382, Δίκη ξύνεδρος Ζηνὸς ἀρχαίοις 
νόμοις. Some take ἐν ἀρχαῖς in the 
sense of in the counsels of princes. 
θεσμῶν prob. refers to the laws of 
nature and of the gods, such as filial 
obedience, patriotism, piety. 

799. ἄμαχος: in the pred.; uncon- 
querable. Dale translates, Matchless 
in might, In sport like this fair Venus 
takes delight, and quotes Hor. Od. I. 
33,10ff., Veneri, cui placet im- 
pares Formas atque animos 
sub juga aénea Saevo mit- 
tere cum joco. é 

801f. Antigone is led by the attend- 
ant through the door of the women’s 
apartment, and appears for the last 
time. In allusion to Haemon, whom 
Eros has led from the path of obedi- 
ence, the Coryphaeus says, “I too am 
in danger of trespassing the θεσμοί,᾽ in 
so far as he compassionates Antigone, 
who is condemned by the king. — 
θεσμῶν ἔξω φέρομαι : said in a general 
sense, and explained by ἴσχειν... 
δακρύων. 


ὟΝ 


ANTITONH. 101 


ἔξω φέρομαι τάδ᾽ ὁρῶν, ἴσχειν δ᾽ 
οὐκέτι πηγὰς δύναμαι δακρύων, 

Ν ’ ν ε “ ΄ 

τὸν παγκοίτην ὅθ᾽ ὁρῶ θάλαμον 


80ὅ τήνδ᾽ ᾿Αντιγόνην ἀνύτουσαν. 


SEVENTH SCENE. CREON. ANTIGONE. 


Two SERVANTS OF 


CREON. 


Ἐπεισόδιον δ΄. 


ΑΝΤΙΓΌΝΗ. 
Στροφὴ a. 


ὁρᾶτ᾽ ἔμ᾽, ὦ γᾶς πατρίας πολῖται, τὰν νεάταν ὁδὸν 


’ ld Ν , 4 > , 
στείχουσαν, véatov δὲ φέγγος λεύσσουσαν ἀελίου, 
810 κοὔποτ᾽ αὖθις: ἀλλά μ᾽ ὁ παγκοίτας ἽΛιδας ζῶσαν ἄγει 


Ν 35 4 
ταν Ἀχέροντος 


802. τάδ᾽ ὁρῶν : repeated in ὅθ᾽ ὁρῶ. 
—8é€: elision is common at the end 
of anapaestic verse. Cf. 817, 820. 

804. tov παγκοίτην θάλαμον : the 
chamber where all must lie. ‘“'The im- 
plied contrast between the fate of 
Antigone and her intended bridal 
recurs repeatedly throughout the lat- 
ter part of the play.” Camp. 

805. ἀνύτουσαν: see on 231. Cf 
O. C. 1562, ἐξανύσαι τὰν παγκευθῆ κάτω 
νεκρῶν πλάκα. 

806-882. Κομμός. The ancients hon- 
ored the dead witha dirge. Antigone 
must chant her own lamentation. 
The first strophe and antistrophe 
consist mainly of glyconics, which 
are a favorite verse for expressing 
lament. Antigone compares her fate 
with that of Niobe. The response of 
the Chorus, that Niobe is a goddess, 
and that to share her fate is glorious, 
Antigone looks upon as a mockery 
of her distress. Hence the second 


strophe and antistrophe express still 
more gloomy feeling, indicated by 
syncopated choreic verses of vary- 
ing length. Antigone feels deserted 
by the living and gives a moment’s 
painful reflection to the horrible fate 
of her entire family. 

808. véarov: adv.; for the last time. 
Cf. Eur. Troad. 201, véarov τεκέων σώ- 
ματα λεύσσω. 

810. κοὔποτ᾽ αὖθις : sc. ὄψομαι. CF. 
Aj. 856, σὲ δ᾽ ἡμέρας σέλας προσεννέπω 
πανύστατον δὴ κοὔποτ αὖθις ὕστερον. --- 
παγκοίτας : that puts all to rest ; or, as 
in 804, intr. See App. 

812. ᾿Αχέροντος : cf. Hom. Od. x. 
518, ἔνθα εἰς ᾿Αχέροντα Πυριφλεγέθων 
τε ῥέουσι. --- ἀκτάν : accus. of limit of 
motion after ἄγει. 

814. Here first Antigone, after hay- 
ing discharged her holy task, gives 
utterance to the more gentle and 
womanly feelings of her nature. Not 
until now do we learn that Haemon 


102 


ΣΟΦΟΚΛΈΟΥΣ 


> , ¥ ε id ¥ oe aoe ee, | , 
ἀκτάν, οὔθ᾽ ὑμεναίων ἔγκληρον, οὔτ᾽ ἐπὶ νυμφείοις 
815 πώ μέ τις ὕμνος ὕμνησεν, ἀλλ᾽ ᾿Αχέροντι νυμφεύσω. 


ΧΟΡΟΣ. 


» al 4 ‘ ¥ ¥ > 
οὐκοῦν κλεινὴ Kal ἔπαινον ἔχουσ᾽ 
> pee. ὦ Ὁ A , 
ἐς τόδ᾽ ἀπέρχει κεῦθος νεκύων, 


¥ , “a , 
οὔτε φθινάσιν πληγεῖσα νόσοις 


οὔτε ξιφέων ἐπίχειρα λαχοῦσ᾽, 


ἀλλ᾽ αὐτόνομος ζῶσα μόνη δὴ 
θνητῶν ᾿Αίδην καταβήσει. 


was dear to her heart, and do we 
see how painful was the sacrifice 
that she paid to duty. — ἔγκληρον: 
the Schol. explains by μέτοχον. The 
ὑμέναιοι Were sung to the accompani- 
ment of flutes at marriage processions, 
and in honor of both the bridegroom 
and the bride. —éal νυμφείοις ὕμνος : 
refers to the ἐπιθαλάμιον, which was 
sung by a chorus of maidens, in honor 
of the bride alone, after the wedding- 
feast and in the house of the bride- 
groom. Cf. Theocr. 18. 3, πρόσθε 
νεογράπτω θαλάμω χορὸν ἐστάσαντο. 

815. ὕμνησεν : the finite verb is 
used instead of some turn of expres- 
sion corresponding to ἔγκληρον after 
the preceding οὔτε. 

816. ᾿Αχέροντι: not dat. of place 
but of indir. obj. Cf. 654. The thought 
that she is to be the bride of death 
recurs several times under different 
forms. Cf. 891,1205. So Shak. Romeo 
and Juliet: “I would the fool were 
married to her grave” (iii.5); “ Death 
is my son-in-law, Death is my heir; my 
daughter hath he wedded” (iv. δ). 

817. “The Chorus makes that very 
fact a matter of consolation which An- 
tigone has just lamented, namely, that 
she isgoing down to Hadesalive.” Schn. 


820. ξιφέων ἐπίχειρα : recompense 
of the sword, i.e. death by the sword. 
In O. C. 1678, it is said of the death of 
“Oedipus, βέβηκεν; ὡς μάλιστ᾽ ἂν εἰ πόθῳ 
λάβοις. τί γάρ; ὅτῳ μήτ᾽ “Apns μήτε 
πόντος ἀντέκυρσεν. 

821. αὐτόνομος : the Schol., ἰδίῳ 
καὶ καινῷ νόμῳβ. It is explained by 
μόνη θνητῶν ζῶσα. In response to this, 
Antigone refers to the similar case of 
Niobe. Many take it in the more 
usual sense of by your own free choice. 
Cf. 875. This also agrees with the 
first part of the Schol., μετ᾽ ἐλευθερίας 
τεθνήξῃ. 

822. ᾿Αίδην καταβήσει : this repeti- 
tion of ἀπέρχει κτὲ. heightens the effect. 

823. Niobe, the daughter of Tan- 
talus, boasted that she had more 
children than Leto, she having seven 
sons and seven daughters, while the 
goddess had but one each. On the 
complaint of Leto, Apollo slew the 
sons and Artemis the daughters, and 
Niobe herself was transformed into 
a rock on Mount Sipylus. On this 
mountain is still to be seen, in the 
side of a cliff of yellow limestone, a 
huge form which, as seen from a dis- 
tance, resembles a woman sitting in 
mournful attitude, with dark face, dark 


ANTITONH. 103 


ANTIFONH. 
᾿Αντιστροφὴ a. 
ld 
ἤκουσα δὴ λυγροτάταν ὀλέσθαι τὰν Φρυγίαν ἕξέναν 
>» 
825 Ταντάλου Σιπύλῳ πρὸς ἄκρῳ, τὰν κισσὸς ὡς ἀτενὴς 
΄ ΄ , , »¥ ᾽. 
πετραία βλάστα δάμασεν, καί νιν ὄμβροι τακομέναν, 


ὡς φάτις ἀνδρῶν, 


arms folded over her breast, and white 
garments. Originally a freak of na- 
ture, the parts of this rock-formation 
below the head were later shaped into 
the form of a human body, and the 
parts at the side hewn away terrace- 
fashion —the whole presenting the 
image of a divinity (prob. Cybele) of 
Asia Minor. Over this rock the water 
drops and trickles. The fate of Niobe 
has been the theme of epic, lyric, and 
tragic poetry. The death of the chil- 
dren was represented in sculpture by 
Scopas. The Niobe group in the 
Uffizi gallery at Florence is probably 
a copy, in its main features, of the 
work of Scopas, dating from the 
Roman period. For the myth, cf Hom. 
Il. xxiv. 602 ff.; Ovid Met. vi. 310 ff. 

824. Φρυγίαν : Mount Sipylus is in 
Lydia, but the more extended and 
vague use of the name Phrygia, found 
in Hom., was borrowed by other 
Greek and by Roman writers. Cf. 
Strabo, xii. 571. — ξέναν : from An- 
tigone’s point of view, because as the 
wife of Amphion, king of Thebes, 
Niobe had lived many years in that 
city. 

825. Tavrddov: sc. daughter. — 
ἄκρῳ: the figure itself is, however, 
not on the summit of the mountain, 
but in the middle of a cliff. Yet so 
also Ov. Met. vi. 311, says, fixa ca- 
cumine montis. Cf Sen. Agam. 
373, stat nune Sipyli vertice 
summo flebile saxum, 


826. τάν: here arel. pron. See G. 
940; H. 275 D.— κισσός : her trans- 
formation into stone is poetically rep- 
resented as a rocky growth, πετραία 
BaAdora. As the ivy envelops a tree 
with tight clinging clasp, so as to 
cover it from view and to bring it 
under its power (δάμασεν), so the stone 
grew about Niobe. In δάμασεν and 
κατευνάζει below there is an allusion 
to ἀλλ᾽ ᾿Αχέροντι νυμφεύσω, 816; that 
is, as the stone embraced Niobe, so 
the god brings me to the stony bridal 
chamber of death. 

828. ὄμβροι : sc. λείπουσι, from 
λείπει below. — τακομέναν : melting 
away, pining away. This word is the 
more appropriate here, because it is 
applicable in its physical sense to 
snow. Sen. Agam. 374, et adhuc 
lacrimas marmora fundunt 
antiqua novas. The marvellous 
phenomenon of the eternal weeping 
was combined with the explanation. 
The snow does not remain long upon 
Mount Sipylus, and the duration of 
the weeping is expressed by the phrase, 
ὄμβροι χιών τ᾽ οὐδαμὰ λείπε. The 
water which trickles down from the 
ridge of the mountain over the figure 
arises from and is supplied by the 
rains and the melted snow, and never 
fails. ὀφρύς and δειράς are alike ap- 
plicable to a mountain and to a human 
being. So in-Eng., foot of a moun. 
tain, brow of a hill, head of a bay. 

829. φάτις: sc, ἐστίν. 


104 


SOPOKAEOYS 


880 χιών τ᾽ οὐδαμὰ λείπει, τέγγει δ᾽ ὑπ᾿ ὀφρύσι παγκλαύτοις 
δειράδας - ἃ με δαίμων ὁμοιοτάταν κατευνάζει. 


ΧΟΡΟΣ. 


ἀλλὰ θεός τοι καὶ θεογεννής, 


ἡμεῖς δὲ βροτοὶ καὶ θνητογενεῖς. 


καίτοι φθιμένῳ τοῖς ἰσοθέοις 


ἔγκληρα λαχεῖν μέγ᾽ ἀκοῦσαι. 


ΑΝΤΙΓΌΝΗ. 
Στροφὴ β΄. 
v A ae Ν “A , 
οἴμοι γελῶμαι. τί με, πρὸς θεῶν πατρῴων, 
840 οὐκ οἰχομέναν ὑβρίζεις, ἀλλ᾽ ἐπίφαντον ; 


834. W. θειογενής. 


836 ff. W. καί τῳ φθιμένῳ μέγ᾽ ἀκοῦσαι 
τοῖς ἰσοθέοις ἔγκληρα λαχεῖν 
ρα. VV VU Vee 
ζῶσαν καὶ ἔπειτα θανοῦσαν. 


832. ᾧ ὁμοιοτάταν : most like to her. 

834f. ἀλλά: sc. Νιόβη ἐστί. ---- θεο- 
γεννής: she was the daughter of a 
Pleiad, and Tantalus, her father, was 
the son of Zeus. In these verses the 
Chorus is understood to administer a 
reproof to Antigone for presuming 
to compare herself with a goddess. 
“Still,” they say, “it is a great thing 
for one who is dead to have it said 
of him that he shared in the lot of 
those who are the equals of the gods.” 

837. ἔγκληρα λαχεῖν : to receive 
as his lot that which is shared or 
inherited. ἔγκληρος is either act., 
sharing in, as in 814, or pass., allotted, 
inherited, as in Eur. Herc. Fur. 468, 
ἔγκληρα πεδία τἀμὰ γῆς κεκτημένος. 
Here pass., that which is allotted to the 
equals of gods. The inf. λαχεῖν is the 


subj. of ἐστίν to be supplied. — ἀκοῦ- 
σαι: to hear said of one’s self, like the 
Lat. audire. Cf. Xen. Anab. vii. 
7.23, μέγα (ἐδόκει εἶναι) εὖ ἀκούειν ὑπὸ 
ἑξακισχιλίων ἀνθρώπων. : 

838. γελῶμαι : the Chorus has mis- 
interpreted the motive that leads 
Antigone to liken her fate to that of 
Niobe. She has in mind only the 
external likeness of their horrible 
doom, and not, as the Chorus seems 
to take it, any moral resemblance of 
character and destiny. Hence, οἴμοι 
γελῶμαι. 

840. οὐκ : 4. longs only to the partic. 
—olxopévav: ὕχεσθαι has the time 
of the pf. and. “ten the secondary 
sunse of be deaw Of. Phil. 414, ἀλλ᾽ 
ἢ χοῦτος οἴχεται. “ὧν, where θανών 
is pleonastic. 


ANTITONH. 


105 


ὦ πόλις, ὦ πόλεως πολυκτήμονες ἄνδρες" 


ἮΝ aA -“ 
ἰὼ Διρκαιαι κρηναι 


845 Θήβας τ᾽ εὐαρμάτου ἄλσος, ἔμπας ξυμμάρτυρας dup 


ἐπικτώμαι, 


4 
οἵα φίλων ἄκλαυτος, οἵοις νόμοις 


πρὸς ἕργμα τυμβόχωστον ἔρχομαι τάφου ποτανίου " 
ΕΝ ΄ , > ee A ¥ > 2 A 
850 ἰὼ δύστανός γ᾽, οὔτ᾽ ἐν βροτοῖσιν οὔτ᾽ ἐν νεκροῖσι 


id > aA > 0 »“λ» 
μέτοικος, οὐ ζῶσιν, οὐ θανοῦσιν. 


ΧΟΡΟΣ. 
Στροφὴ γ΄. 


nw > S, 2? ¥ , 
προβᾶσ €7T εσχάτον θράσους 


850. W. ἰὼ δύστανος, οὔτ᾽ ἐν βροτοῖς. 


843, πολυκτήμονες : opulent, and 
hence eminent, noble. 

844. The stream of Dirce is formed 
by several abundant springs near the 
grove of Demeter and Core. See on 
105. 

845. εὐαρμάτου : see on 149. 

846. ἔμπας xré.: I take you at any 
rate as my witnesses.—dppe: Aecol. 
form; found in tragedy only here and 
in Aesch. Eum. 620. 

847. ota... ἔρχομαι : the sent. de- 
pends on ξυμμάρτυρας as if ξυμμαρτυρῶ 
had preceded. ofa is pred. adj. instead 
of an adv.— φίλων: with ἄκλαυτος. 
For the gen. after adjs. compounded 
with a privative, see G. 1141; H. 753. 
Cf. 1035; Aj. 910, ἄφρακτος φίλων. 
Trach. 685, τὸ φάρμακον ἄπυρον ἀκτῖνός 
τε θερμῆς ἄθικτον. 

848. ἕργμα : Schol. περίφραγμα; an 
enclosure. So Aesch. Choeph. 154, πρὸς 
ἕργμα (variant ἔρυμα) τόδε, of the 
grave of Agamemnon. From ἕργω, 
Att. cipyw or efpyw. The same idea in 
περιπτύξαντες, 886, as in Epyua. The 
tomb consists of a rocky vault, the en- 


trance to which is walled up or blocked 
up by layers of stone. See on 1204f. 
Transl., the mound-like enclosed vault of 
a strange tomb.— ποταινίου : unheard 
of, since only νεκροὶ ἐν τάφῳ τίθενται. 

850. Cf. Eur. Suppl. 968 f., οὔτ᾽ ἐν 
τοῖς φθιμένοις οὔτ᾽ ἐν ζῶσιν κρινομένα, 
χωρὶς δή τινα τῶνδ᾽ ἔχουσα μοῖραν. 
Sen. Oed. 949, via, qua nec se- 
pultis mixtus et vivis tamen 
exemtus erres. In lamenting it is 
natural to repeat the same thought 
in varied terms of expression. Cf. 813, 
881,917,1810. Eur. Suppl. 966, ἄπαις 
ἄτεκνος after οὐκέτ᾽ εὔτεκνος, οὐκέτ᾽ 
εὔπαις (955). The text as it stands 
is not free from‘ objections. There is 
no proper antithesis between βροτοῖσιν 
and νεκροῖσι. See the App. for further 
discussion. 

853 ff. Advancing to the highest pitch 
of audacity, thou hast fallen violently 
against the lofty seat of justice. The 
Chorus uses this expression because 
Antigone in 451 has appealed to 
Δίκη, and means to say that in her 
daring defiance of the king’s author- 


106 SOPOKAEOYS 


ὑψηλὸν ἐς Δίκας βάθρον 


> 
855 προσέπεσες, ὦ τέκνον, πολύ. 


πατρῷον δ᾽ ἐκτίνεις τιν᾽ ἄθλον. 


ἈΝΤΙΓΌΝΗ. 
᾿Αντιστροφὴ β΄. 
¥ > ’ » 4A 7 
ἔψαυσας ἀλγεινοτάτας ἐμοὶ μερίμνας, 
860 πατρὸς τριπόλιστον οἶκτον, τοῦ τε πρόπαντος 


ἁμετέρου πότμου κλεινοῖς Λαβδακίδαισιν. 


ἰὼ ματρῷαι λέκτρων 


> , , > > , >. ἐδ ἃ; Ν , 
865 ἅἄται κοιμήματά τ GUTOYHVYHT ἐμῳ πατρὶ δυσμόρου 


ity she has fallen into punishment. 
So, in substance, W. and most editt. 
But the interpretation of Kviéala, 
adopted by Bell., commends itself: 
advancing to the highest pitch of daring, 
upon the lofty pedestal of justice, thou 
hast fallen far down, i.e., by discharg- 
ing the high command of justice with 
greatest daring thou art plunged into 
ruin. This view of the passage is 
favored by the Schol., βουλομένη ὅσιόν 
τι δρᾶν περὶ τὸν ἀδελφόν, τὰ ἐναντία 
πέπονθας, as also by the fact that the 
Chorus nowhere else plainly con- 
demns Antigone, but expresses sym- 
pathy for her, and that no reference 
is made by Antigone in what follows 
to the condemnation which the usual 
interpretation implies.— βάθρον : the 
pedestal on which the image of jus- 
tice is imagined to rest. Cf. Plat. 
Phaedr. 254b, καὶ πάλιν εἶδεν αὐτὴν 
μετὰ σωφροσύνης ἐν ἁγνῷ βάθρῳ βεβῶ- 
σαν. O.T. 865, νόμοι ὑψίποδες. 

856. The conflict with the ruler, by 
which Antigone comes to her fate, 
has arisen in consequence of inherited 
woe. Cf. 2, 583, 871. Eur. Herc. Fur. 
983, ἔχθραν πατρῷαν ἐκτίνων. 


ματρός, 


858. μερίμνας : accus. plur. after 
ἔψαυσας. Cf. 961, and see on 546. 

860. πατρός xré.: the thrice-repeated 
tale of my father’s woe. οἶκτον in direct 
appos. with μερίμνας. W. takes πατρός 
and πότμου below as obj. gen. after 
μερίμνας, and οἶκτον in appos. with the 
effect implied in ἔψαυσας μερίμνας, com- 
paring Aesch. Agam. 225, ἔτλα θυτὴρ 
γενέσθαι θυγατρός, πολέμων ἀρωγὰν. --- 
τριπόλιστον : from πολίζειν, a parallel 
form of roAciv=turn. Cf. Pind. Pyth. 
Vi. 2, ἄρουραν Χαρίτων ἀναπολίζομεν. 
Phil. 1238, δὶς ταὐτὰ βούλει καὶ τρὶς 
ἀναπολεῖν μ᾽ ἔπη; τρι- -- πολύ. Cf. 
τρισάθλιος, O. C.372; τριπάλτων πημά- 
των, Aesch. Sept. 985; τρίλλιστος, 
Hom. J/. viii. 488. 

862. AaBSaxiSaw: see on 593. 
“The dat. in explanation of ἁμετέρου, 
instead of the gen. Clearer than the 
gen. with so many gens. preceding, 
and with an ‘ethical’ force: ‘the lot 
that fell on us.’” Camp. . 

863. ματρῴαι κτέ. : for dra pa- 
τρῴων λέκτρων. See on 793. O calami- 
ties resulting from my mother’s nuptials. 

864 f. The couch of my ill-fated 
mother shared by my father, her own 


ee 


ANTITONH. 107 


οἵων ἐγώ ποθ᾽ a ταλαίφρων ἔφυν" 
πρὸς οὗς ἀραῖος, ἄγαμος, dd ἐγὼ μέτοικος ἔρχομαι. 
870 ἰὼ δυσπότμων ἰὼ γάμων κασίγνητε κύρσας, 
θανὼν ἔτ᾽ οὖσαν κατήναρές με. 


ΧΟΡΟΣ. 

7A br} γ΄. 
σέβειν μὲν εὐσέβειά τις, 
κράτος δ᾽ 6 άτος μέλει 
ράτος δ᾽ ὅτῳ κράτος μέλει. 


παραβατὸν οὐδαμῇ πέλει, 


815 σὲ δ᾽ αὐτόγνωτος ὥλεσ᾽ ὀργά. 


870. W. ἰὼ ἰὼ κάσις δυσπότμων γάμων κυρήσας. 


offspring. Oedipus was at the same 
time husband and son of Iocasta. Cf. 
O. Τ. 1214, γάμον τεκνοῦντα καὶ τεκνού- 
μενον. ---- αὐτογέννητα : instead of αὐτο- 
γεννήτῳ, is another instance, like μα- 
tppau above for ματρῴων, of poetic 
enallage of epithets. — πατρί: is gov- 
erned by κοιμήματα, a verbal subst. 
Cf. Plat. Theaet. 168 ὁ, τῷ ἑταίρῳ σου 
eis βοήθειαν. 

866. οἵων: W. makes refer to dra 
and κοιμήματα. But the reference is 
more natural to the latter word alone, 
or to the parents, who are referred to 
again in οὕς below. - Here the use of 
οἷος rather than ὅς adds pathos, and is 
exclamatory. Cf. the use of ofos in 
1228. For the gen., see on 38. 

867. dpatos: an adj. of three end- 
ings, but the tragedians often use such 
adjs. with one ending for the masc. 
and fem. Cf. ἀνόσιον νέκυν, 1071; 
ἄμβροτε Φάμα, O. T. 158. 

868. ἅδε: here; so τήνδε, 805. 

869. δυσπότμων: the mention of 
her departure to her parents reminds 
Antigone of the dead Polynices, ex- 
cept for whose unfortunate marriage 
alliance with the daughter of Adrastus 


the expedition against Thebes would 
not have been undertaken, and the 
consequent fate of Polynices and her- 
self might not have come to pass. 

871. θανών: cf. Trach. 1163, ζῶντά 
μ᾽ ἔκτεινεν θανών (Nessus slew Hera- 
cles). El. 808, Opéra φίλταθ᾽, ὥς μ᾽ 
ἀπώλεσας θανών. 

872. σέβειν : sc. κράτος from the sec- 
ond clause. Cf El. 929, ἡδὺς οὐδὲ μητρὶ 
δυσχερής. But by supplying this word 
the antithesis indicated by μὲν... δέ is 
notso well brought out, and the connec- 
tion of 875 is not so good, as when we 
take σέβειν abs. (cf. O. T. 897). Thus 
the sense is, to reverence is one form of 
piety (τὶς =a kind of), 1.6. as you did in 
performing the rites of burial for your 
brother; but there is another matter 
to be thought-of. So the Schol., 
εὐσεβὲς μὲν τὸ σέβειν τοὺς ἀποθανόντας. 

873. κράτος: 1.6. the authority of 
government.—péde: belongs. Cf. O. T. 
377, ᾿Απόλλων ᾧ τάδ᾽ ἐκπρᾶξαι μέλει. 

875. αὐτόγνωτος ὀργά: self-willed 
temper. αὐτόγνωτος is equiv. to ἢ αὐτὴ 
γιγνώσκει, which of itself determines 
freely and without external compul- 
sion. 


108 


ΣΟΦΟΚΛΈΟΥΣ 


ANTIFONH. 
ἄκλαυτος, ἄφιλος, ἀνυμέναιος ταλαίφρων ἄγομαι 


τάνδ᾽ ἑτοίμαν ὁδόν " 


οὐκέτι μοι τόδε λαμπάδος ἱρὸν 


880 ὄμμα θέμις ὁρᾶν ταλαίνᾳ " 


Ν > 3.» Ἂ, 4 > Ud 
τὸν δ᾽ ἐμὸν πότμον ἀδάκρυτον 


οὐδεὶς φίλων στενάζει. 


ΚΡΕΩ͂Ν. 


ἃ > ¥ > > Loa Ἁ ΄ Ν a θ “~ 
p ἴστ᾽, ἀοιδὰς καὶ γόους πρὸ τοῦ θανεῖν, 
ε »Ο» ἃ 4 > ἮΝ > ¢ 4 
ὡς οὐδ᾽ ἂν εἷς παύσαιτ᾽ ἄν, εἰ χρείη λέγειν; 
885 οὐκ ἀξεθ᾽ ὡς τάχιστα; καὶ κατηρεφεῖ 
τύμβῳ περιπτύξαντες, ὡς εἴρηκ᾽ ἐγώ, 
ἄφετε μόνην, ἔρημον, εἴτε χρῇ θανεῖν, 
a ee 4 “a 4 ig 
εἴτ᾽ ἐν τοιαύτῃ ζῶσα τυμβεύειν στέγῃ. 


879. W. ἱερόν. 

876. dxAavros: i.e. without the 
customary funeral lamentations. A 
parallel triplet of adjs. occurs in O. C. 
1221, ἀνυμέναιος, ἄλυρος, &xopos. 

878. τάνδ᾽ ἑτοίμαν ὁδόν: over the 
way that is here appointed. 

879 f. λαμπάδος ἱρὸν ὄμμα : ie. 
the sun. Cf. Eur. Med. 352, ἡ πιοῦσα 
λαμπὰς θεοῦ. 

880. θέμις : sc. ἐστίν, which is freq. 
omitted in such phrases. ΟἿ Lat. 
fas est. 

881. dSdxpvrov: pred., anticipating 
οὐδεὶς στενάζει. Cf. ἀδίκους, 791. 

883. Creon, who has returned to 
the scene during the last lament of 
Antigone, speaks now in passionate 
anger the fatal word of command to 
his attendants. Const., ap’ ἴστε ὡς, εἰ 
χρείη λέγειν ἀοιδὰς .. . οὐδ᾽ ἂν εἷς παύ- 
car’ ἄν; Soph. has the uncontracted 
form ἀοιδάς only here; in trimeter it 
is found in Eur. Troad. 1245, Cycl. 40. 


884. χρείη: if it were of use. Cf. 
O. C. 268, εἴ σοι τὰ μητρὸς καὶ πατρὸς 
χρείη λέγειν. 

885. οὐκ ἄξετε: addressed to the 
attendants. Equiv. to an imv., and 
therefore easily connected with ἄφετε. 
Cf. O. T. 637, οὐκ ef σύ 7 οἴκους σύ 
τε, Κρέον, κατὰ στέγας; Dem. in Mid. 
8 116, οὐκ ἀποκτενεῖτε; οὐκ ἐπὶ τὴν 
οἰκίαν βαδιεῖσθε; οὐχὶ συλλήψεσθε; 

886. περιπτύξαντες : cf. Eur. Phoen. 
1357, τειχέων περιπτυχαί. The exact 
phrase is ὅ τύμβος περιπτύσσει, but 
the act is poetically transferred to 
the guards who conduct her to her 
tomb and close its still open side. —- 
εἴρηκα: sc. in 774. 

887. χρῇ : Schol. χρήζει καὶ θέλει. 
See L. and S. s.v. χράω (B) III. 2. 

888. τυμβεύειν : intr. only here. 
Many verbs in -evew, e.g. νυμφεύειν, 
πρεσβεύειν, xwAevew, are both trans. 
and intr. ν 


ANTITONH. 


109 


ε -“ Ἀ ε Ν > Ν 4 A 4 
ἡμεῖς yap ἁγνοὶ τοὐπὶ τήνδε THY κόρην" 
890 μετοικίας δ᾽ οὖν τῆς ἄνω στερήσεται. 


ANTITONH. 


ae 


ὦ τύμβος, ὦ vupdetov, ὦ κατασκαφὴς 


¥ ΠΡ, Ω ΄ 
OLKYHOLS aetppoupos, οὐ πορεύομαι 


Ν Ν 5 “Ὁ - 5 Ν 5 Ὁ“ 
πρὸς τοὺς ἐμαυτῆς, ὧν ἀριθμὸν ἐν νεκροῖς 
πλεῖστον δέδεκται Φερσέφασσ᾽ ὀλωλότων " 


896 ὧν λοισθία ᾽γὼ καὶ κάκιστα δὴ μακρῷ 


/ 7 al > ’ 4, 
κάτειμι, πρίν μοι μοῖραν ἐξήκειν βίου. 


ἐλθοῦσα μέντοι 
φίλη μὲν ἥξειν 
μῆτερ, φίλη δὲ 


889. ἁγνοὶ τοὐπί: guiltless so far as 
pertains to. τό is accus. of specifica- 
tion. Cf. Eur. Alc. 666, τέθνηκα γὰρ 
δὴ τοὐπὶ σέ. Hec. 514, ἡμεῖς δ᾽ ἄτεκνοι 
τοὐπὶ σέ. Creon disclaims all respon- 
sibility for the fate of Antigone ; 
not, however, simply because he has 
altered the penalty from stoning to 
that of immurement. 

890. οὖν : at all events. — μετοικίας 
τῆς ἄνω: Schol. τὸ μέθ᾽ ἡμῶν ἄνω 
οἰκεῖν. Cf. 1224, εὐνῆς τῆς κάτω. Phil. 
1348, τί με, τί δῆτ᾽ ἔχεις ἄνω βλέποντα 
κοὺκ ἀφῆκας εἰς Αἵδου μολεῖν; 

891. τύμβος: the nom. for the 
γος. See G. 1045. While Antigone 
utters this pathetic lament she turns 
to go to her tomb. — vupdetov: cf. 
1205. 

892. ἀείφρουρος : ever-guarding, i.e. 
everlasting, an epithet appropriate to 
the grave, for so she regards the cavern 
in which she is to be immured. 

894. Φερσέφασσα: Φερσέφαττα, Ar. 
Ran. 671. Φερρεφάττης is found in an 
inscription upon a priest’s throne in 
the theatre of Dionysus at Athens. 


, Di Ὁ > , , 
κάρτ᾽ ἐν ἐλπίσιν τρέφω 
’ ‘ \ , 
πατρί, προσφιλὴς δὲ col, 
σοΐ, κασίγνητον κάρα" 


895. λοισθία: pred. adj. in agree- 
ment with the subj. ἐγώ. Ismene is 
not counted by her, because she had 
renounced, in the view of Antigone, 
all obligations to her family. Cf. 941. 
Similarly Electra says that she dies 
without parents (cf. El. 187, ἅτις 
ἄνευ τοκέων κατατάκομαι) because her 
mother is ἀμήτωρ. --- κάκιστα δή: be- 
cause innocent, in the bloom of youth, 
and buried alive.—paxpo: Schol. 
πολύ. 

896. πρίν... ἐξήκειν βίου: before 
my allotted time of life has expired. 

897. ἐν ἐλπίσιν τρέφω : 7 cherish it 
among my hopes. Soph. is partial to the 
use of τρέφω for ἔχω Cf. 660, 1089. 

898 ἢ. φίλη, προσφιλής, φίλη: in 
anaphora similar, not always identical, 
words are often used by the poets. 
Cf. El. 267, ὅταν Bw... εἰσίδω δὲ... ἴδω. 
O. T. 133, ἐπαξίως yap Φοῖβος, ἀξίως 
δὲ σύ. 

899. κασίγνητον κάρα: the Schol. 
and most editt. refer this to Eteocles. 
But this emphatic and affectionate ap- 
pellation, at the close of a sentence 


110 SOPOKAEOYS 


900 ἐπεὶ θανόντας αὐτόχειρ ὑμᾶς ἐγὼ 
» 4 > , 
ἔλουσα κἀκόσμησα κἀπιτυμβίους 
xods ἔδωκα: νῦν δέ, Πολύνεικες, τὸ σὸν 


δέμας περιστέλλουσα τοιάδ᾽ ἄρνυμαι. 


’ dee Fees Wht Se: a an > 
καίτοι σ᾽ ἐγὼ ᾿᾽τίμησα τοῖς φρονοῦσιν εὖ" 
» , > ¥>R > ’ ᾿ » 
905 οὐ γάρ ποτ᾽ οὔτ᾽ ἂν εἰ τέκνων μήτηρ ἔφυν, 


905. W. brackets 905-914, through νόμῳ. 


that involves a climax, would not of 
itself, without addition of the name, 
be understood to refer to Eteocles, 
who is quite remote from the interest 
of the play. Besides, Polynices is 
addressed by the same terms in 915 
(supposing that verse to be genuine), 
and in 870 κασίγνητε also, without any 
further designation, refers to Poly- 
nices. 

900. ὑμᾶς : refers strictly only to 
the parents. To Polynices applies 
properly only ἐπιτυμβίους χοὰς ἔδωκα, 
but these libations were counted as a 
kind of substitute for the complete 
rites indicated by λούειν and κοσμεῖν. 

901. ἔλουσα κτέ : notin exact agree- 
ment with the details narrated in the 
Oedipus Tyrannus and Oedipus Colo- 
neus, both of which plays were written 
later than the Antigone. For in those 
plays Antigone is still a child when 
Tocasta dies (0. T. 1511), and the body 
of Oedipus is buried by no human 
hand (0. C. 1656 ff., 1760 ff.). The poet 
follows in this play probably the older 
form of the myth. 

902. νῦν δέ: these words do not 
introduce a contrast, but a climax: 
“This is my consolation in death, that 
not only by you, my parents, because 
I have discharged towards you my 
filial duty, I shall be welcomed in 
Hades, but also and especially shall 
I be dear to you, Polynices, because 


now I am reaping death as the reward 
of my piety towards you.” 

904. τοῖς φρονοῦσιν: in the view of 
the wise. —e}: separated from ἐτίμησα, 
and at the end of the verse is em- 
phatic. Cf O. C. 642, ὦ Zed, διδοίης 
τοῖσι τοιούτοισιν εὖ. 

905 ff. This passage has been held 
by W. and many other editt. to be 
spurious, for the following reasons: 
(1) From its close resemblance to the 
story told by Hat. iii. 119, of the wife 
of Intaphernes, who, in reply to the 
offer of Darius to release from death 
any one whom she might choose of 
her male relatives, including her hus- 
band, preferred her brother. (2) From 
its inconsistency with the character of 
Antigone and the context. Antigone 
everywhere maintains that the burial 
of one’s kin is an unqualified and 
sacred duty; she would accordingly 
have buried also a husband and child, 
had she had any. To this it may be 
replied: (1) The story of Hdt. may 
have suggested this passage to the poet, 
but does not prove these lines to be 
an interpolation. So in Ὁ. C. 338 f. 
there is an allusion to a description 
given by Hat. ii. 35. And, again, this 
passage is one of the best attested in 
Soph., since it is cited in Arist. Phet. 
iii. 16. (2) Antigone, so far from con- 
tradicting what she had said before 
with reference to the sacredness of 


ANTITONH. 


111 


¥ 9 93 , 0 Ἁ oA 
OUT εἰ TOOLS μοι KATUQV@V ETYKETO, 


Bia πολιτῶν τόνδ᾽ ἂν ἠρόμην πόνον 
t nP μη 7 


, ’ \ “Ὁ Ν , 4 
τίνος νόμου δὴ ταῦτα πρὸς χάριν λέγω; 


, A ¥ ld » 3 
πόσις μὲν av μοι κατθανόντος ἄλλος ἦν, 


910 καὶ παῖς ἀπ᾽ ἄλλου φωτός, εἰ τοῦδ᾽ ἤμπλακον " 


Ν δ᾽ > 9 ὃ Ν ἂν θό 
HYTpPOS ἐν Atoov Kat TAT POS KEKEVUOTOLV 


οὐκ ἔστ᾽ ἀδελφὸς ὅστις ἂν βλάστοι ποτέ. 


ὃ , a9 4 Δ See 
TOLWOE μέντοι σ᾽ ἐκπροτιμησασ᾽ ἐγὼ 


the duty of burial, only emphasizes 
this thought the more by showing that 
a violation or neglect of this duty in 
the present case is without remedy ; for 
there can be no substitute fora brother 
as there might be for husband or chil- 
dren. What she really would do were 
she wife or mother, needs not be taken 
account of. That the passage is some- 
what in the sophistical vein may be a 
matter of regret, but is not a sufficient 
reason for rejecting it. See App. for 
additional remarks. 

906. ἐτήκετο: had been wasting 
away, i.e. going to dissolution from 
exposure to the sun and the air. The 
same thought must be supplied to 
complete 905, sc. εἰ τέκνον κατθανὸν 
ἐτήκετο. 

907. βίᾳ πολιτῶν : it is true that 
Antigone has said in 509 and else- 
where that the citizens are at heart 
in sympathy with her. Now, however, 
when all is to succumb to the behest 
of authority, and when she regards 
herself as ἄκλαυτος, ἄφιλος, the expres- 
sion Aix πολιτῶν is not at all strange. 
— ἂν ἠρόμην : would Ihave taken upon 
myself. 

908. For the sake of what principle 
pray do I say this? A self-interroga- 
tion, as in O. C. 1808, τί δῆτα νῦν 
ἀφιγμένος κυρῶ; 


909. κατθανόντος : must agree with 
the gen. of πόσις to be supplied; ἃ 
hard const. The omission of the pers. 
or dem. pron. or of a general or indef. 
subst. in the gen. abs. is not un- 
known. Cf. O. T. 629, otra κακῶς γ᾽ 
ἄρχοντος (sc. σοῦ). Xen. Cyr. iii. 3. 54, 
ἰόντων eis μάχην. Bell. makes the gen. 
depend on ἄλλος in the comp. sense, 
like ἕτερος. Cf. ἄλλα τῶν δικαίων, Xen. 
Mem. iv. 4. 23. The partic. supplies 
the prot. to dv... ἦν. 

910. τοῦδ᾽ ἤμπλακον : cf Eur. Ale. 
418, γυναικὸς ἐσθλῆς ἤμπλακες, of the 
dead Alcestis. τοῦδε refers to παῖς, 
ἦ.6., she combines both suppositions, 
the loss of her first husband and of 
his child. 

911. κεκευθότοιν : intr. 
abs. is causal. 

912. The expression is a strange 
one. Instead of saying, “therefore 
no brother can ever spring up for me 
again,” she says, “there is no brother 
who, etc.” — ἂν βλάστοι : the opt. with 
ἄν in a general rel. clause, equiv. to a 
fut. indic. See GMT. 238, 

913. σέ: Polynices, as is plain 
from κασίγνητον κάρα, 915.— τοιῴδε 
νόμῳ: she means the principle just 
stated. — ἐκπροτιμήσασα : having hon- 
ored in preference to (all others). This 


The gen. 


compound is not found elsewhere. 


112 


ΣΟΦΟΚΛΈΟΥΣ 


, , ee Lap ε , 
νόμῳ, Κρέοντι ταῦτ᾽ ἔδοξ᾽ ἁμαρτάνειν 
915 καὶ δεινὰ τολμᾶν, ὦ κασίγνητον κάρα. ἡ 
jo Ἂς ν ‘ a ΄ x 
καὶ νῦν aye με διὰ χερῶν οὕτω λαβὼν 
ἄλεκτρον, ἀνυμέναιον, οὔτε του γάμου 
, a“ . ¥ ’ “ 
μέρος λαχοῦσαν οὔτε παιδείου τροφῆς" 
ἀλλ᾽ ὧδ᾽ ἔρημος πρὸς φίλων ἡ δύσμορος 
920 ζῶσ᾽ εἰς θανόντων ἔρχομαι κατασκαφᾶς, 
, “A , , 
ποίαν παρεξελθοῦσα δαιμόνων δίκην ; 
τί χρή με τὴν δύστηνον ἐς θεοὺς ἔτι 
βλέπειν, τίν᾽ αὐδᾶν ξυμμάχων, ἐπεί γε δὴ 
‘ 4 . > “a > > , 
τὴν δυσσέβειαν εὐσεβοῦσ᾽ ἐκτησάμην ; 


916. ἄγει: i.e. he orders to be led; 
but, as the Schol. observes, this is 
more expressive than κελεύει &yewv. — 
διὰ χερῶν λαβών : seizing me with 
his hands. διά, as in 1258. Cf. Ο. C. 
470, δι᾽ ὁσίων χειρῶν Orydv. Aesch. 
Suppl. 193, ἔχουσαι διὰ χερῶν. 

917 f. The accumulation of adjs., 
as in 852, is pathetic. 

918. Electra laments in similar 
strain. El. 164, ἄτεκνος, ἀνύμφευτος 
αἰὲν οἰχνῶ. ----παιδείου τροφῆς : the rear- 
ing of children. That maidens should 
utter such regrets was not offensive 
to the taste of the ancients, who re- 
garded marriage as the only proper 
destiny of woman, and γνησίων παίδων 
σπορά as the object of marriage. 

919. ἔρημος πρός: deserted on the 
part of, by. 

920. κατασκαφάς:: i.e. τύμβον. Cf. 
Aesch. Sept. 1008, θάπτειν γῆς φίλαις 
xatackapais. Ibid. 1038, τάφον γὰρ 
αὐτὴ καὶ κατασκαφὰς ey... unxavh- 
σομαι. 

921 f. ποίαν... δίκην; τί χρή: 
“the suddenness of these transitions 
is very expressive of the agitation of 
Antigone’s mind. Her fate leads her 


even to doubt the providence of the 
gods, but not to admit that she has 
done wrong.” Camp.— All these la- 
ments and reflections intensify Anti- 
gone’s sacrifice of herself to her sense 
of duty, and make her a more real 
human character. —-< olay: .more em- 
phatic here than τίνα; as if she asked 
indignantly, “ What sort of right of 
the gods can it be that I have violated 
for which I am to suffer this penalty?” 

923. τίν᾽ αὐδᾶν ξυμμάχων : what one 
of allies to invoke. The gen. is used 
perhaps in order to make it clear that 
men are referred to, since ξύμμαχον 
might have been interpreted to mean 
a god. Antigone may have both 
human and divine allies in mind, and 
then the gen. of the whole is needed. 
She certainly feels that she has been 
abandoned by both. 

924. δυσσέβειαν: a quality or an 
action is freq. mentioned instead of 
the praise and reward or the blame 
and punishment attaching to it. So 
here, the charge or blame of impiety. Cf. 
El. 968, εὐσέβειαν ἐκ πατρὸς θανόντος 
οἴσει. Eur. Med. 218, δύσκλειαν ἐκτή- 
σαντο καὶ ῥᾳθυμίαν. 


ANTITONH. 


113 


925 ἀλλ᾽ εἰ μὲν οὖν τάδ᾽ ἐστὶν ἐν θεοῖς καλά, 
παθόντες ἂν ξυγγνοῖμεν ἡμαρτηκότες ' 
> > Bie 4 Ν ’ Ν 
εἰ δ᾽ οἵδ᾽ ἁμαρτάνουσι, μὴ πλείω κακὰ 


πάθοιεν ἢ καὶ δρῶσιν ἐκδίκως ἐμέ. 


ΧΟΡΟΣ. 


¥ a 2 A ae 2 aig 
€TL TOV AUTWVY AVELWV αυται 


930 


ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν. 


ΚΡΕΩΝ. 


Τ ovyap τούτων τοῖσ ιν ἄγουσ υ 


κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ. 


925 f. “If the gods regard this right 
(sc. that 1 though pious am thought 
impious), would confess, having been 
taught by my suffering (acc. to the 
maxim πάθος dos), that I have done 
wrong.” That she does not seriously 
believe this is shown by the following 
ἐκδίκως. In similar strain the Chorus 
in O. T. 895, εἰ yap αἱ τοιαίδε πράξεις 
τίμιαι (with the gods), τί δεῖ we xo- 
pevey; For συγγιγνώσκω = confess, 
grant, cf. Plat. Laws,717d; Hadt.i. 45; 
iv.126, For the mixed cond. sent., see 
GMT. 503. —év θεοῖς: Lat. apud 
deos, ie. in their opinion. Cf 
1242. 

926. παθόντες : the use of the masc. 
in place of the fem. is common in 
tragedy where a woman speaks of 
herself in the first pers. plur. So 
Electra says of herself, ΕἾ. 399, πε- 
covped’, εἰ χρή, πατρὶ τιμωρούμενοι. 

927. οἵδε: Creon. See on 10. --- μὴ 
πλείω : 1.6. aS Many, as καί in the next 
verse shows. A similar turn is found 
in Phil. 794, πῶς ἂν ἀντ᾽ ἐμοῦ τὸν ἴσον 
χρόνον τρέφοιτε τήνδε τὴν νόσον; Trach. 
1038, τὰν ὧδ᾽ ἐπίδοιμι πεσοῦσαν αὕτως, 
ὧδ᾽ αὕτως, ὥς μ᾽ ὥλεσεν. 

928. καί: makes the comparison 


more close. — ἐκδίκως : Schiol. ἔξω τοῦ 
δικαίου. 

929 ἢ. ἔτι: Antigone remains un- 
changed; she has neither confessed 
that she has done wrong nor suc- 
cumbed through fear. — ἀνέμων ῥιπαὶ : 
forms one idea (cf. 137); ψυχῆς de- 
pends on it. Wild tempests of the soul. 
Cf. Aj. 616, τὰ πρὶν ἔργα χεροῖν μεγίστας 
ἀρετᾶς. Cf. “Α gust of the soul, i’ faith 
it overset me.” Coleridge’s Remorse, 
ii. 1.— τῶν αὐτῶν αὑταὶ : see on 13. 

930. ye: adds emphasis to τήνδε. 
A different nature from hers would 
have yielded. 

931. τούτων : gen. of cause. He 
makes the attendants accountable for 
the imprecation of Antigone, an op- 
portunity for which was given by 
their delay. 

932. κλαύμαθ᾽ ὑπάρξει «ré.: an im- 
plied threat similar to κλαίων φρενώσεις, 
754. — ὕπερ: on account of. The last 
syllable of ὕπερ is here made long. 
The use of the sy//aba anceps is allowed 
by Soph. and Eur. at the close of 
an anapaestic verse when there is a 
change of dramatis personae. Cf. 
Eur. Med. 1396, MH. μένε καὶ yijpas. 
IA, ὦ τέκνα φίχτατα. 


114 


SO®OKAEOYS 


ANTITONH. 


¥ 4 A> 0 , 
οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω 


»¥ 5 Lal 
τοὔπος ἀφῖκται. 


ΧΟΡΟΣ. 


935 


θαρσεῖν οὐδὲν παραμυθοῦμαι, 


᾿ > ta ἂν ee “a 
μὴ οὐ τάδε τὰἀύτῃ κατακυροῦσθαι. 


ΑΝΤΙΓΟΝΗ. 


ὦ γῆς Θήβης ἄστυ πατρῷον 


καὶ θεοὶ προγενεῖς, 


ἄγομαι δὴ κοὐκέτι μέλλω. 


λεύσσετε, Θήβης οἱ κοιρανίδαι, 


τὴν βασιλειδῶν μούνην λοιπήν, 


939. W. δὴ ᾿γὼ κοὐκέτι μελλώ. 


933. The attendants seize Antigone. 
The Chorus no longer see hope (935), 
and assent to the view expressed, as 
in δ760.--- θανάτου : gen. after ἐγγυτάτω. 
See G. 1148-49; Η. 757. ---- τοῦτο τοὔ- 
πος: i.e. the threat of Creon to the 
attendants. 

935. θαρσεῖν: the subj. to be sup- 
plied is σέ. ---- οὐδέν : by no means. 

936. μὴ ov: for the double neg., 
see G. 1616; H. 1034.-- ταύτῃ : in this 
way, i.e. as you have said. — κατα- 
κυροῦσθαι: be ratified, realized. The 
inf. without regard to tense, referring 
to the fut. See GMT. 96. 

937. γῆς Θήβης: the domain of 
Thebes embraced also rural districts 
and smaller towns. Cf. O. C. 668, 
πατρῷον ἄστυ γῆς ἔχει. For the double 
gen., cf. 929 f. 

938. mpoyeveits: ancestral. It cor- 
responds to πατρῷον. The ancient and 


venerated patron gods of the state 
are meant. 

939. μέλλω: do I delay. Cf. Phil. 
1256, ταὐτὸν τόδ᾽ ὄψει δρῶντα Kod 
μέλλοντ᾽ ἔτι. 

940. οἱ kotpavidar: ye princely men. 
The members of the Chorus are called 
ἄνακτες in 988. This word stands in 
connection with βασιλειδῶν, implying 
that the scions of the κοίρανοι, the for- 
mer rulers of the land, ought to have 
protected the daughter of the βασι- 
Aeds, since she was closely connected 
with them. oi, the art. with the appos. 
(κοιρανίδαι) of the voc., like τὸ φάος, 
100. 

941. βασιλειδῶν : of the royal house. 
Cf. Plat. Critias, 110 6. ἐγέννησαν τὸ 
τῶν δέκα βασιλειδῶν γένος. Suidas has 
the gloss βασιλείδης - 5 τοῦ βασιλέω“.---- 
μούνην: Ion. for μόνην. She counts 
Ismene no longer. See on 895, 











ANTITONH. 


τ ‘ 7 9 a , 
OLa T pos OL@V ἀνδρῶν πάσχω, 


Ἁ 5 ’ ’ 
τὴν εὐσεβίαν σεβίσασα. 


Στάσιμον 8’. 


ΧΟΡΟΣ. 
Στροφὴ d. 


ἔτλα καὶ Δανάας οὐράνιον φῶς 


945 ἀλλάξαι δέμας ἐν χαλκοδέτοις αὐλαῖς " 


κρυπτομίνα δ᾽ ἐν τυμβήρει θαλάμῳ κατεζεύχθη - 


942. οἷα πρὸς οἵων: cf Aj. 557, 
δείξεις οἷος ἐξ οἵου (πατρὸς) ἐτράφη». 
Trach. 995, ἱερῶν οἵαν οἵων... χάριν. 

943. Having honored (the duty of) 
piety. The assonance of the Greek is 
noticeable. 

944. While Antigone is conducted 
to her “ chamber of death,” the Chorus 
chant this hymn of condolence, whose 
strains fall upon her ear as she de- 
parts. Her fate is compared with 
that of Danae, of Lycurgus, and of 
Cleopatra, against whom alike, though 
they, like her, were of royal birth, the 
omnipotent force of Destiny prevailed. 
— To Cleopatra two strophes are de- 
voted, χαριζόμενος τοῖς θεαταῖς, since 
she was of Athenian race; to Danae 
and Lycurgus but one each. — The 
musical effect of this ode is height- 
ened by the repetition of words and 
sounds, as if they were echoed back, 
such as κερτομίοις, 956, 962; κατεζεύχθη 
ζεύχθη, 947, 955; μανίας μανίαις, 958, 
961; ἀρατὸν ἀραχθέντων, 972, 975; 
ἀλαὸν ἀλαστόροισιν, 974.— The story 
of Danae here alluded to is that 
Acrisius, king of Argos, had been 
warned by an oracle that if his 
daughter Danae should ever give 
birth to a son he should receive his 
death at this son’s hands. Where- 


fore, he confined her in a θάλαμον 
χαλκοῦν ἐν τῇ αὐλῇ τῆς οἰκίας κατὰ 
γῆς (cf. turris aénea, Hor. Od. III. 
16, 1), the foundations of which, it 
was believed, were still to be seen 
at Argos in the time of Hadrian. 
Cf. Pausan. ii. 23. 7. But Zeus 
penetrated the roof in a shower of 
gold, and begat from Danae Perseus. 
A beautiful version of this story is 
to be found in William Morris’s The 
Earthly Paradise, under the title of 
“The Doom of King Acrisius.” 

945. ἀλλάξαι: to exchange, i.e. for 
the gloom of the prison. Cf Eur. 
Hec. 483, ἀλλάξασ᾽ *Atda θαλάμου-. ---- 
δέμας : the person of Danae; a poetic 
paraphrase. Cf. 205. σῶμα is also 
thus used. Cf. Trach. 908, οἰκετῶν 
δέμας. Eur. Med. 1108, σῶμα ἤλυθε 
τέκνων. ----χαλκοδέτοις : “so called be- 
cause the masonry was lined with 
brazen plates, secured by nails, such 
as are said to have been found in the 
Thesaurus of Mycenae.” Schn. See 
Schliemann’s Mycenae, p. 44. 

946 f. The point of the comparison 
with the fate of Antigone is contained 
in the words xpumropuéva... κατεζεύχθη. 
- κατεζεύχθη: κατά strengthens the 
notion, i.e. completely, securely, as in 
κατακτείνειν, κατακόπτειν, κτὲ. 


116 ΣΟΦΟΚΛΈΟΥΣ 


kairo. καὶ γενεᾷ τίμιος, ὦ παῖ, παῖ, 
950 καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους. 
ἀλλ᾽ a μοιριδία τις δύνασις δεινά" 


οὔτ᾽ av vw ὄλβος οὔτ᾽ "Apys, οὐ πύργος, οὐχ ἁλίκτυποι 


κελαιναὶ νᾶες ἐκφύγοιεν. 


᾿Αντιστροφὴ ἅ. 
96 ζεύχθη δ᾽ ὀξύχολος παῖς ὁ Δρύαντος, 
᾿Ηδωνῶν βασιλεύς, κερτομίοις ὀργαῖς, 


948. καί: both, correl. with the καί 
below. — τίμιος : sc. ἦν. Because de- 
scended from Danaus, the grandson 
of Poseidon. — παῖ wat: pathetic rep- 
etition. 

949. ταμιεύεσκε: she treasured up, 
as a ταμίας does the treasure of a state 
or temple. The Hom. iterative ending 
-σκον occurs in tragedy only three 
times more: παύεσκε, 963; ἔσκεν, 
Aesch. Pers. 656; κλαίεσκον (in tri- 
meter), Aesch. Frg. 305. 

950. χρυσορύτους : the common 
form is χρυσόρρυτος, but cf. χρυσόραπις, 
Pind. Pyth. iv. 178; χρυσορόου, Eur. 
Bacch. 154; ἁγνορύτων, Aesch. Prom. 
435. 

951. Const. & μοιριδία δύνασίς (ἐστι) 
δεινά τις (δύνασι5). τὶς lends a peculiar 
shade to the thought by implying 
that this power of fate is something 
not fully known. For the sentiment, 
cf. 987. Pind. Pyth. xii. 30, τό γε 
μόρσιμον ob παρφυκτόν. Hat. i. 91, τὴν 
πεπρωμένην polpny ἀδύνατά ἐστιν ἀπο- 
φυγέειν καὶ θεῷ. 

952 ff. οὔτε... οὔτε...οὐ.... οὐχ: ἃ 
double parallelism is indicated: on 
the one hand, money which may buy, 
or force of arms which may secure 
protection; and, on the other, battle- 
ments or flight in ships which may 
afford escape. So Hor. says of Care, 


Od. II. 16, 21, scandit aeratas 
vitiosa naves cura nec tur- 
mas equitum relinquit ocior 


Euro; Od. II. 1, 38, neque de-- 


cedit aerata triremi et post 
equitem sedet.—dy: with ἐκφύ.-. 
yoev, With a sense approaching that 
of the fut. indic. See GMT. 238. Cf 
1339. 

955. Lycurgus, king of the Edo- 
nians, who lived on the Strymon in 
Thrace, was punished for attacking 
Dionysus on his return from the 
Orient and for opposing the celebra- 
tion of his worship. According to 
the account of Apollodorus, Lycur- 
gus, made insane by Dionysus, slew 
in his frenzy his son and cut off his 
own leg, after which he was taken by 
the Edonians to Mount Pangaeum, 
where he was chained, and afterwards, 
at the command of Dionysus, torn 
asunder by horses. Homer has him 
punished with blindness and speedy 
death. See J/. vi. 139. The comparison 
with Antigone is contained in ζεύχθη 
νον πετρώδει.... δεσμῷ. --- ὀξύχολος : εὐ 
Verg. Aen. iii. 15, acri Lycurgo. 

956. κερτομίοις ὀργαῖς : dat. of 
cause, because of his harsh temper. 
Or, perhaps better, on account of his 
insolent mockery, lit. mocking temper. 
Cf. Eur. Alc. 1125, κέρτομος χαρά 


— 
NS να. -. 


ANTITONH. 


117 


ἐκ Διονύσου πετρώδει κατάφαρκτος ἐν δεσμῷ. 


Ψ a ΄ x 3 ΄, 
OUTW TAS MPAVLAS δεινὸν αποσ τάζει 


> 4, 4 La > 4 ’ 
960 ἀνθηρόν τε μένος " κεῖνος ἐπέγνω μανίαις 


4, be ἣν 3 ’ ’ 
ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις. 


παύεσκε μὲν γὰρ ἐνθέους γυναῖκας εὔιόν τε πῦρ, 
965 φιλαύλους τ᾽ ἠρέθιζε Μούσας. 


960. W. ἔνθηρον. 


In Aesch. Frg. 59, he is said to have 
called Dionysus yivvis. See App. 

957. πετρώδει xré.: the rocky cav- 
ern in Mount Pangaeum is referred to. 
- κατάφαρκτος : instead of κατάφρακ- 
τος, by the metathesis of ῥ, which, acc. 
to the lexicographers, is quite common 
in the older Att. writers ; cf. épdptayro, 
ναύφαρκτον, πεφαργμένος. 

959 f. thus, i.e. by such punishment, 
the terrible and exuberant fury of mad- 
ness trickles away, i.e. comes to nought. 
For the interpretation and reading of 
W. and other editt., see the App. — 
ἀνθηρόν : Schol., τὸ ἀκμαῖον καὶ ἀνθοῦν 


ἐν κακοῖς. Cf. Trach. 1000, μανίας 
ἄνθος. Ibid. 1089, (νόσος) ἤνθηκεν, 


Aesch. Pers. 821, ὕβρις ἐξανθοῦσα. 

960. ἐπέγνω : he became aware after- 
wards (ἐπί), i.e.after he was punished. 
—pavias: dat. of manner with pavwr. 

961. ψαύων: equiv. to ὅτι ἔψαυεν 
after ἐπέγνω. See GMT. 904, 910; 
and for the tense, 140. — τὸν θεόν: 
for the accus., see on 546. So also the 
post-classical Nonnus, Dion. 45, 317, 
τίγριν οὐ ψαύοντα φορῆα. Ellendt sug- 
gests that the accus. is due to the use 
of ψαύειν in the sense of λοιδορεῖν. --- 
ἐν κερτομίοις γλώσσαις : with reviling 
words. See on 956. — év: the dat. after 
ἐν sometimes passes over into an almost 
purely instrumental sense. Cf. 764, 
1003. Phil. 60, ἐν λιταῖς στείλαντες. 
Ibid. 1393, ἐν λόγοις πείσειν. 


965. W. δ᾽ ἠρέθιζε. 


963. παύεσκε: see on 949. The 
repetition of his efforts may be re- 
ferred to by the iterative form. — 
ἐνθέους γυναῖκας : the Bacchantes, the 
attendants of Dionysus. 

964. εὔιον : he compelled them to 
put out the mystic flame of their 
torches, which they brandished while 
shouting edo? cdot. Cf. O. T. 211, 
Βάκχον εὔιον. Eur. Bacch. 155 f., μέλ- 
mete τὸν Διόνυσον βαρυβρόμων ὑπὸ τυμ- 
πάνων εὔια τὸν εὔιον ἀγγαλλόμεναι θεόν. 
The opposition to the introduction of 
the Dionysus cult into Thrace is prob. 
the origin of this legend. 

965. φιλαύλους Μούσας : the Muses, 
originally Nymphs, were connected 
with Dionysus in an ancient Thracian 
cult; reference to them is, therefore, 
especially appropriate when speaking 
of the locality where the scene of the 
myth of Lycurgus is laid. Tis ποτ᾽ 
ἔσθ᾽ ὁ μουσόμαντις; asks Lycurgus con- 
temptuously in Aesch. Frg. 58. Eusta- 
thius on Hom. Od. xvii. 205, says 
λέγονται καὶ Μοῦσαι Διονύσου τροφοί. 
Erato, Thalia, and Terpsichore are 
found represented in art as Bacchan- 
tes. This connection of the Muses 
with Dionysus was carried over 
from Thrace into Boeotia. According 
to an Orchomenian myth, the Muses 
concealed Dionysus when he fled to 
them for refuge. A new connecting 
link with the Muses was added when 


118 


ΣΟΦΟΚΛΈΟΥΣ 


Στροφὴ β΄. 
παρὰ δὲ Κυανεᾶν σπιλάδων διδύμας ἁλὸς 
ἀκταὶ Βοσπόριαι ἰδ᾽ ὁ Θρῃκῶν ἀξενος 


970 
δισσοῖσι Φινεῖδαις 
εἶδεν ἀρατὸν ἕλκος 


968. W. τὰ δ᾽ ὁ Θρῃκῶν. 


tragedies began to be performed at 
the Dionysia. In the theatre at Athens 
two seats of honor belonging to the 
priests of Dionysus Melpomenus have 
been exhumed. The flute, which was 
used in the worship of Dionysus, is 
often seen in the hands of the Muses 
as represented in vase paintings and 
in statuary of the later period. 

966 f. And by the Cyanean rocks of 
the double sea are the Bosporian cliffs. 
Cf. Strabo, vii. 319, αἱ δὲ Kudvea: πρὸς 
τῷ στόματι τοῦ Πόντου εἰσὶ δύο νησίδια 

-. πορθμῷ διειργόμενα ὅσον εἴκοσι στα- 
δίων. Called by Hom. (Od. xii. 61) 
Πλαγκταί. Cf. Eur. Med. 2, κυανέας 
Συμπληγάδας. These small rocky 
islands, now called Urekjaki, lie at 
the entrance of the Bosporus into 
the Black Sea.— παρά: the gen. to 
express the idea of extension ; i.e. from 
these extend. — διδύμας : because there 
was a sea on either side of the rocks. 
Dion. Perieg. 156, after describing the 
Cyanean rocks, says, ἐκ τοῦδ᾽ ἂν καὶ 
χόντον ἴδοις διθάλασσαν ἐόντα. 

968, ἰδέ: Ion. for ἠδέ. Not found 
elsewhere in tragedy. — dfevos: of 
Aesch. Prom. 726, Σαλμυδησσία γνάθος 
ἐχθρόξενος ναύταισι, μητρυιὰ νεῶν. 

970. Σαλμυδησσός: the coast of 
the Thracian Bosporus, as far as the 
promontory of Thynias. The inhab- 
itants of this region pillaged the ves- 


Σαλμυδησσός, ἵν᾿ ἀγχίπολις “Apys 


970. W. ἄγχουρος “Apys. 


sels that were wrecked on their coast 
(an ancient flotsam). Οὐ Xen. Anab. 
vii. 5. 12.— twa: where. — ἀγχίπολις : 
dwelling hard by. In Hom. J1. xiii. 
301, Od. viii. 361, Ares is spoken of as 
dwelling in Thrace. Others, tutelary 
god of the city. Cf. Aesch. Sept. 501, 
Ὄνγκα Παλλὰς ἥδ᾽ ἀγχίπτολις. 

971 ff. Const. ἵνα ΓΑρης εἶδεν ἀρατὸν 
ἕλκος, τυφλωθὲν ἀλαὸν δισσοῖσι Φινεΐδαις, 
κύκλοις ἀλαστόροις ὀμμάτων ἀραχθέντων 
ἐξ ἀγρίας δάμαρτος. ---- Φινεΐδαις : the 
winged Boreas carried away with him 
Orithyia, the daughter of Erechtheus, 
king of Athens. Cleopatra, daughter 
of Orithyia, married Phineus, the king 
of Salmydessus. Afterwards Phineus 
rejected her and had her imprisoned, 
and then took for his wife Idothea, 
sister of Cadmus (or, Idaea, daughter 
of Dardanus), who smote with blind- 
ness the sons of Cleopatra, and caused 
them to be shut up in a vaulted tomb. 

972 ff. ἀρατόν : accursed, i.e. bring- 
ing a curse on Phineus and Idothea. 
The word occurs nowhere else in the 
tragedians, and its genuineness here 
is suspected. See App. for other 
readings. — ἕλκος τυφλωθὲν ἀλαόν : 
the blinding wound struck so as to cause 
sightlessness. We find ἕλκος βάλλειν or 
ovrav (cf. Hom. 71]. v. 361, xvi. 511); so 
here τυφλοῦν ἕλκος, to inflict.a wound 
by blinding. This is followed by 





ANTITONH. 


119 


τυφλωθὲν ἐξ ἀγρίας δάμαρτος 


> Ν 3 ’ > 4 4 
ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις 


975 ἀραχθέντων ὑφ᾽ αἱματηραῖς 


εἴρεσσι καὶ κερκίδων ἀκμαῖσνν. 
χείρ μ 


᾿Αντιστροφὴ β΄. 
κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν 


“ ’ » 3 ’ , 
κλαῖον ματρός, ἔχοντες ἀνύμφευτον γονάν " 


980 
979. W. κλαῖον, ματρὸς ἔχοντες. 


two dats., κύκλοις, indir. obj. or aim 
of the action ‘in τυφλοῦν, and Φινεΐδαις, 
dat. of reference or interest, as in the 
freq. Hom. expression, μένος δέ of ἔμ- 
βαλε θυμῷ. Cf. Eur. [ph. Taur. 853, 
φάσγανον δέρᾳ θῆκέ μοι πατήρ. ἄλαόν is 
predic. 

974. ἀλαστόροισιν : vengeance bring- 
ing. ἀλάστορος for ἀλάστωρ, as in 
Aesch. Frg. 87, mpevpevhs ἀλάστορος. 
This word means properly an aveng- 
ing spirit, and is applied with great 
significance to the sightless eyeballs 
that seek for vengeance from the gods. 

975. ὑπό: with the dat. as in ὑπὸ 
χερσὶ δαμῆναι and many other Hom. 
expressions. Cf. 0. T. 209, τὸν, ὦ Ζεῦ, 
ὑπὸ σῷ φθίσον κεραυνῷ. 

976. χείρεσσι: see οἷ; 116.— κερκί- 
Sev ἀκμαῖσιν : with the points of shut- 
tles. The shuttle was sharpened at 
the point so as to slip in between the 
threads of the warp, which was up- 
right. It was with this instrument 
that Alemene bored out the eyes of 
Eurystheus after his death. Oedipus 
smote his eyes with the brooch of his 
wife. Cf. Ο. T. 1268. 

977. xara: modifies τακόμενοι ; 
separation of the verb from its 


ε Ν ’, A > , 
a δὲ σπέρμα μεν αρχαιογόνὼων 


prep. In trimeters this occurs in 
427, 432, 1233; in lyric parts, in 
1272, 1274. Cf also O. T. 1198, κατὰ 
μὲν φθίσας. Phil. 1177, ἀπό viv pe 
λείπετε. ---- μέλεοι κτέ.: they (i.e. the 
Phineidae) wretchedly wasting away 
(in their imprisonment) bewailed the 
wretched state of their mother (who had 
borne them in a calamitous wedlock 
and who likewise was incarcerated 
in a dungeon). Thus the fates of 
the deserted mother and of the sons 
are connected, and the poet easily in- 
troduces the comparison between the 
destiny of Cleopatra, not clearly stated 
but readily inferred, and that of Anti- 
gone. That this is the chief point of 
the entire referencé to the story of 
the Phineidae appears from 980-87. 
For this reason the punctuation of 
W., which separates κλαῖον from μα- 
τρός, is not acceptable. — μέλεοι pe- 
λέαν : see on 13. Cf. Ο. T.479, μέλεος ἡ 
μελέῳ ποδὶ χηρεύων. 

979. ἀνύμφευτον γονάν : a birth from 
an unblest wedlock. The attrib. belongs 
prop. to ματρός ; she was δύσνυμφος-. 

980. a δέ: but she. Dem. use of the 
art. Cleopatra is meant. — σπέρμα: 
in lineage. ; 


120 SOPOKAEOYS 


ἄντασ᾽ ᾿Ερεχθεὶϊδᾶν, 
τηλεπόροις δ᾽ ἐν ἄντροις 


τράφη θυέλλαισιν ἐν πατρῴαις 
985 Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου 
θεῶν mais: ἀλλὰ κἀπ᾽ ἐκείνᾳ 
Μοῖραι μακραΐωνες ἔσχον, ὦ παῖ. 


981. ἄντασε: nancisci; like τυχεῖν 
followed by the gen. C/. Hom. Od. 
iii. 44, δαίτης ἠντήσατε. O. C. 1445, 
ἀντῆσαι κακῶν. --- Ἐ!ρεχθεϊδᾶν : see on 
971f. They are called ἀρχαιόγονοι by 
the Chorus because they were αὐτό- 
xOoves. Cf. Aj. 202, γενεὰ χθονίων ἀπ᾿ 
"EpexOcidav. μέν (980) and δέ (983) 
place her origin and nurture in con- 
trast. 

983. τηλεπόροις : far-piercing, i.e. 
extending far into the mountain side. 
These caverns were the Σαρπηδονία 
πέτρα of Mount Pangaeum in Thrace. 

984. πατρῴαις : the whirlwinds 
amid which she was reared are per- 
sonified by this epithet; they are her 
sisters. 

985. Bopeds: not to be confused 
with Bopéas. For the patronymic form, 
see G. 846, 1; H. 559.— ἅμιππος: 
horses that were yoked and ran to- 
gether were called ἅμιπποι σύνδρομοι, 
hence, keeping pace with, fleet as a steed. 
In the poets Boreas and his children 
are often the types of swiftness. Cf. 
Tyrt. Frg. 12, 4, νικῴη δὲ θέων θρηίκιον 
Βορέην. Theogn. 715, ὠκύτερας πόδας 
παίδων Βορέω. As Zetes and Calais, the 
sons of Boreas, were said to be winged, 
so the poet transfers the swiftness of 
the sire here also to the daughter. — 
ὀρθόποδος «ré.: on top of craggy steeps. 
This is not contradictory to τραφῆναι 
ἐν ἄντροις, because here the poet has 
in mind the free ranging of the Boread 
on lofty hills. For ὑπέρ in this sense, 


cf. 1126. Super Pindo, on the top 
of Pindus, Hor. Od, 1. 12, 6. With 
ὀρθόπους, applied to a hill, cf. ὑψίπους, 
applied to laws, O. 7’. 866. The high 
crags tower straight up as if on firm 
feet. 

986f. θεῶν παῖς : she was thus γενεᾷ 
τίμιος, like Danae (949). Her father 
was a wind-god, her grandfather was 
Erechtheus, the son of Hephaestus and 
Gaea. This myth awakened in the 
mind of the Athenians grateful recol- 
lections. They believed that Boreas, 
moved by his relationship with the 
family of their ancient king, had de- 
stroyed the Persian fleet, and they 
styled him their helpful relative, 
and consecrated to him a shrine on 
the banks of the Ilissus. — ἀλλ᾽ κἀπ᾽ 
ἐκείνᾳ... ἔσχον : but even against her 
(notwithstanding all her supposed 
immunity) the fates directed their 
way. ἔχειν with ἐπί, in the sense 
of make one’s way to, come upon, 
is found in Hom. Od. xxii. 75, ἐπὶ 
δ᾽ αὐτῷ πάντες ἔχωμεν. The expression 
is often used of directing one’s way 
in riding or sailing. ‘The Schol. para- 
phrases by ἐπέσχον, ἐπετέθησαν, ἐπε- 
βάρησαν. 

987. μακραίωνες : so called because 
they are supposed to have existed 
from the earliest time. The epithet 
in Aesch. Lum. 172 is wadaryeveis. — 
ὦ wat: Antigone is apostrophized 
after her departure, as Oedipus in 
Ο. C.1567, πάλιν σε δαίμων δίκαιος αὔξοι. 


ANTITONH. 


ΕἘΙΘΉΤΗ Scene. CREON. 


121 


TIRESIAS. 


᾿Επεισόδιον é. 


TEIPESIAS. 


Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν 
δύ᾽ ἐξ ἑνὸς βλέποντε: τοῖς τυφλοῖσι γὰρ 


990 αὕτη κέλευθος ἐκ προηγητοῦ πέλει. 


ΚΡΕΩΝ. 


,ὔ > ¥ > 4 , , 
τί δ᾽ ἔστιν, ὦ γέραιε Τειρεσία, νέον ; 


TEIPESIAS. 


ἐγὼ διδάξω, Kai σὺ τῷ μάντει πιθοῦ. 


ΚΡΕΩΝ. 


οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός. 


ΤΕΙΡΕΣΊΑΣ. 


τοιγὰρ δι’ ὀρθῆς τήνδε ναυκληρεῖς πόλιν. 


988. The unannounced appearance 
of Tiresias marks the beginning of 
the περιπέτεια of the play. The blind 
seer, led by a boy, enters the scene at 
the right of the spectators. — ἄνακ- 
tes: see on 940. 

989. ἐξ ἑνός : 1.6. by the eyes of one. 

990. αὕτη: sc. κοινῇ. ἐκ προηγητοῦ 
is addéd to explain αὕτη, the thought 
being that the blind can journey only 
with the help of a guide. 

991. δέ: indicates some suppressed 
emotion or surprise. In order to un- 
derstand the attitude of Creon towards 
Tiresias and these first words of their 
interview, it is to be borne in mind 
that in the recent siege of Thebes 
Tiresias had declared to Creon that 


Ares was angry with the city, because 
at its founding the dragon which was 
sacred to him had been slain, and 
that he would give deliverance to the 
Thebans only when expiation had 
been made by the death of some 
descendant of the men that had 
sprung from the teeth of the dragon. 
Thereupon Creon’s son, Megareus, 
offered himself as a sacrifice to Ares, 
and the city received deliverance and 
quiet by the death of the two sons of 
Oedipus and the succession of Creon 
to the throne. 

994. δι᾽ ὀρθῆς: sc. 6500.— ναυκληρεῖς : 
the same metaphor is freq. in Aesch., 
e.g. Sept. 652, σὺ δ᾽ αὐτὸς γνῶθι ναυκλη- 
ρεῖν πόλιν. Cf. Eng. piloting the state 


122 ΣΟΦΟΚΛΈΟΥΣ 


ΚΡΕΩ͂Ν. 


996 ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα. 


ΤΕΙΡΕΣΙΑΣ. 
φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης. 


KPEQN. 


o> ¥ ε > x . , , 
τι ὃ coTW ; WS Cyw TO σὸν φρίσσω στομα. 


ΤΕΙΡΕΣΊΑΣ. 


γνώσει, τέχνης σημεῖα τῆς ἐμῆς κλύων. 
εἰς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον 


1000 ἵζων, ἵν᾽ ἣν μοι παντὸς oiwvod λιμήν, 


> α΄. ΄ , > 4 σὰ 
ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῷ 

ld Ἦν ‘ 4 
κλάζοντας οἴστρῳ Kat βεβαρβαρωμένῳ- 
καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς 


995. Const. ἔχω μαρτυρεῖν (τοῦτο), 
πεπονθὼς dvhoma. Others prefer to 
join ὀνήσιμα directly with μαρτυρεῖν, 
taking πεπονθώς abs. = from experience. 
The reference is to the events men- 
tioned above on 991. W., however, 
thinks that the poet refers to the 
time when Oedipus proposed to slay 
Creon as the supposed murderer of 
Laius, and Oedipus was led by the seer 
to detect himself as the guilty man. 

996. βεβώς : supplementary partic. 
after φρόνει, think that you stand. Cf. 
Trach. 289, φρόνει νιν ὡς ἥξοντα. --- 
ἐπὶ ξυροῦ τύχης: lit. upon the razor’s 
edye of fortune. A proverbial expres- 
sion, the earliest form of which is 
found in Hom. 7]. x. 173 f., viv yap 
δὴ πάντεσσιν ἐπὶ ξυροῦ ἵσταται ἀκμῆς ἢ 
μάλα Avypds ὄλεθρος ᾿Αχαιοῖς ἠὲ βιῶναι. 
Cf. Hat. vi. 11, ἐπὶ ξυροῦ γὰρ ἀκμῆς 
ἔχεται ἡμῖν τὰ πρήγματα ἢ εἶναι ἐλευ- 
θέροισι ἢ δούλοισι. Milton, Par. Reg. 
i. 94, “You see our danger on the 
utmost edge of hazard.” 


997. ds: how; exclamatory. Cf. El. 
1112, τί δ᾽ ἔστιν ; ὥς μ᾽ ὑπέρχεται φόβος. 

999. γάρ: see on 2938. --- παλαιόν: 
consecrated by ancient tradition. — 
ὀρνιθοσκόπον : the οἰωνοσκοπεῖον Τειρε- 
σίου καλούμενον was still pointed out 
on the acropolis of Thebes in the time 
of the Antonines. Cf. Paus. ix. 16. 1. 
᾿Ὀρνιθομαντεία was the oldest method 
of divination that had been reduced 
to a system among the Greeks. For 
places of long-continued observation 
localities were chosen that were fre- 
quented by birds; hence Aiuhy= resort. 
Cf. Lat. templum = locus manu 
auguris designatus in aére. 

1001. ἀγνῶτα : unknown, strange. 
— κακῴ : inauspicious. 

1002. κλάζοντας : a “constructio 
ad sensum,” as if ὄρνιθας φθεγγομένους 
had preceded. — βεβαρβαρωμένῳ: the 
cry of the birds, ordinarily so readily 
understood by the augur, was strange 
and unintelligible to him. 

1003. ἐν: see on 764. Here évadds 





ANTITONH. 


123 


ἔγνων: πτερῶν yap potBdos οὐκ ἄσημος ἦν. 
1005 εὐθὺς δὲ δείσας ἐμπύρων ἐγευόμην 


ὠμοῖσι παμφλέκτοισιν - ἐκ δὲ θυμάτων 
μ μ μ 


Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ᾽ ἐπὶ σποδῷ 


. μυδῶσα κηκὶς μηρίων ἐτήκετο 


» > 4 ‘\ , 
KATUPE κἀνέπτυε, καὶ μετάρσιοι 


1010 yohai διεσπείροντο, καὶ καταρρυεῖς 


μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς. 


“Ὁ. Ν “ΟΣ » ’ 4 
τοιαυτα παιδὸς τοῦδ ἐμάνθανον παρα 


φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα - 


ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δ᾽ ἐγώ. 


to the clearness of the sent., standing 
by the side of φοναῖς (=in bloody fray) 
a dat. of manner. 

1004. γάρ: tells how he knew, 
though he was blind. 

1005. ἐγευόμην : 1.6. ἐπειρώμην. Sim- 
ilar is γεύεσθαι ἀλκῆς, ἀέθλων. Alarmed 
at the fighting of the birds, Tiresias 
makes trial of divination by fire, which 
also terrifies him with its bad omens. 

1006. βωμοῖσι : dat.of place. παν- 
in παμφλέκτοισιν indicates, as it freq. 
does in the tragic writers, simply a 
high degree, like Eng. very. Cf. παν- 
τελεῖς, 1016 and 1163. El. 105, παμ- 
φεγγεῖς ἄστρων ῥιπάς. 

1007. Ἥφαιστος : see on 123. 
With this passage cf. Sen. Oed. 307, 
Tir. Quid flamma? Utrumne 
clarus ignis et nitidus stetit, 
Rectusque purum verticem 
caelo tulit, An latera circa 
serpit incertus viae, Et fluc- 
tuante turbidus fumo labat? 
If the fire was kindled with diffi- 
culty, or the flame was divided and 
did not immediately take hold of all 
the parts of the victim, or if instead 
of ascending in a straight line the 
flame whirled round, or if there arose 


thick black smoke, the sacrifice in- 
dicated the divine displeasure, and 
was a portent of evil. 

1009. μετάρσιοι: in the pred. 

1010. χολαί: the galls were a part 
of the σπλάγχνα that were examined 
in divination. Prometheus, Aesch. 
Prom. 496, names as one of the arts 
of divination which he taught men, 
χολῆς AoBod τε ποικίλην εὐμορφίαν. 
- καταρρυεῖς : lit. flowing down, 
here melted away; in agreement with 
μηροί, because that from which or 
with which anything flows is itself 
often spoken of as flowing, as e.g. 
ῥέεν αἵματι aia. So we say in Eng. 
“the streets ran with blood.” 

1011. μηροί: the thigh-bones with 
some of the flesh still upon them, 
whereas μηρία are the pieces of flesh 
cut from the thighs. This distinction, 
however, is not always observed. — 
πιμελῆς : the thigh-bones lay bare of 
the enveloping caul that had melted 
away from them. Hom. JI. i. 460, 
μηρούς τ᾽ ἐξέταμον κατά τε κνίσῃ ἐκά- 
λυψαν δίπτυχα ποιήσαντες. 

1018. φθίνοντα: W. takes in indir. 
disc. after ἐμάνθανον, and explanatory 
of τοιαῦτα. Accordingly he punctuates 


124 


ΣΟΦΟΚΛΕΟΥΣ 


1ο1δκαὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις. 
βωμοὶ γὰρ ἡμῖν ἐσχάραι τε παντελεῖς 
πλήρεις ὑπ᾽ οἰωνῶν τε καὶ κυνῶν βορᾶς 
τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου. 
= 2 > id ’ Ν ¥ 
Kar ov δέχονται θυστάδας Auras ἔτι 
1020 θεοὶ παρ᾽ ἡμῶν οὐδὲ μηρίων φλόγα, 
2Q> "ν > 4 > “A Ld 
οὐδ᾽ ὄρνις εὐσήμους ἀπορροιβδεῖ Bods, 
ἀνδροφθόρου βεβρῶτες αἵματος λίπος. 


“ιν 4 ΄ , 
Ταῦτ OVV, TEKVOY, φρόνησ ov. 


ἀνθρώποισι yap 


τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνεν " 
» ‘ ε , “ > > ἂν 9:8... 
1025 ἐπεὶ δ᾽ αἀμαρτῃ, κεινος OUKET EOT ἀνὴρ 


after πάρα. But it seems better to join 
τοιαῦτα directly with μαντεύματα, to 
take φθίνοντα adj., and to transl. such 
failing prophecies from sacrifices that 
give no sign. Cf. O. T. 906, φθίνοντα 
Λαΐου θέσφατα. Psalm 74, 9, “We see 
not our signs, there is no more any 
prophet.” ΑΒ the cries of the birds 
(1001 f.), so also the sacrifices refuse 
to give the seer intelligible and favor- 
able omens. 

1015. ταῦτα νοσεῖ: is afflicted with 
this trouble. ταῦτα is the cognate 
accus., the noun being implied in the 
verb. See G. 1054; H. 716 b. 

1016. παντελής : acc. to W., all- 
sacred; as ἀτελὴς ἱερῶν is one who 
has not been initiated in the sacred 
mysteries; νεοτελής and ἀρτιτελής, one 
who is newly initiated. But this 
sense is not suitable to παντελῇ, 1163. 
Cf. also παντελὴς δάμαρ, O. T. 930. 
The use of παντελῶς is also against it. 
L. ἃ 8., Ell., and many others render 
παντελεῖς all; better, all completely, 
with its force upon πλήρεις, as though 
it were πᾶσαι παντελῶς πλήρεις. 

1017 f. πλήρεις τοῦ γόνου: i.e. of 
his body, pieces of which the birds 


and dogs had carried or let fall on 
the altars.— βορᾶς : in appos. with 
γόνου; i.e. mangled for food. In this 
way the shrines of the gods were pol- 
luted. Camp. illustrates the thought 
by a quotation from Webster’s Appius 
and Virg., p. 165, “ Come, you birds of 
death, And fill your greedy crops with 
human flesh; Then to the city fly, dis- 
gorge it there Before the senate, and 
Jrom thence arise, A plague to choke 
all Rome.” . 

1021. ὄρνις: with short i. So in 
Hom. 1]. xxiv. 219, also in a dactylic 
verse in El. 149, and a few times in 
trimeters, esp. in Eur. and Ar. — 
εὐσήμους : giving clear augury; con- 
trasted with ἄσημος, 1013, and referring 
back to οἴστρῳ βεβαρβαρωμένῳ, 1002. 

1022. Glutted as they are with the 
bloody fat of a slain πιαη. ---- αἵματος : 
a gen. of characteristic, like λευκῆς 
χιόνος, 114.— BeBpa@res: in the plur. 
because ὄρνις is collective in sense. — 
ἀνδροφθόρου : = ἀνδρὸς φθαρέντος. Cf. 
Eur. Orest, 1649, αἵματος μητροκτόνου. 
Cycl. 127, Bop? ἀνθρωποκτόνῳ. 

1025. ἁμάρτῃ: the subj. is to be 
supplied from the following ἀνήρ. 


ANTITONH. 


9 Ν 
ἄβουλος οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν 
Ν > a WE Nad ΄ 
πεσὼν ἀκεῖται μηδ᾽ ἀκίνητος πέλει. 


αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει. 
ἀλλ᾽ εἶκε τῷ θανόντι μηδ᾽ ὀλωλότα 


1030 κέντει. 


’ a? 7 A ’ἅ φι ῳ cal 
tis ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν ; 


εὖ σοι φρονήσας εὖ λέγω" τὸ μανθάνειν δ᾽ 
ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι. 


ΚΡΕΩ͂Ν. 


> , ’ 9 , A 
ὦ πρέσβυ, πάντες ὥστε τοξόται σκοποῦ 


τοξεύετ᾽ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς 


3, ec δὰ > ~ ε Ν ’ 
1035 ἀπράκτος υμιν εἰμι" τῶν VITAL YEVOUS 
> 4, > , 4 

ἐξημπόλημαι κἀμπεφόρτισμαι πάλαι 


1035 f. W. cis. μῶν ὑπαὶ γένους... πάλαι; 


For the subjv. without ἄν, see GMT. 
640. Cf. O. C. 1225, ἐπεὶ φανῇ. 

1027. ἀκεῖται, πέλει : see on 179. 

1028. αὐθαδία κτέ. : obstinacy incurs 
the charge of folly. 

1029. εἶκε τῴ θανόντι : relent towards 
the dead. 

1030. ἐπικτανεῖν : to slay again. ἐπί 
as in ἐπιγαμέω. Cf. 1288. Phil. 946, 
évalpwy νεκρόν. “Strike him no more, 
you see he’s dead already.” Ford’s 
Witch of Edmonton, iv. 2. 

1031 f. εὖ: the repetition of this 
word and of λέγειν gives to the clos- 
ing part of the seer’s speech an oracu- 
lar and striking effect. For the elision 
in δ᾽, see on 860. --- εἰ λέγοι: in case 
he should speak ; opt. with the pres. 
indice. in the apod. Cf. 666. Aj. 1344, 
οὐ δίκαιον (ἐστίν), εἰ θάνοι, βλάπτειν 
τὸν ἐσθλόν. --- κέρδος : in the sense of 
κερδαλέα, as in 1326. 

1033. ὥστε: for ds. Cf. 1084. 

1034. rofevere: figurative. Cf. 
Aesch. Suppl. 446, καὶ γλῶσσα τοξεύ- 


σασα μὴ τὰ καίρια. Psalm 64,3, “Who 
whet their tongue like a sword, and bend 
to shoot their arrows, bitter words.” — 
ἀνδρὸς τοῦδε: i.e. ἐμοῦ. --- μαντικῆς: 
sc. τέχνης. The gen. after ἄπρακτος 
(see on 847), which means untried, 
unassailed by. 

1035. τῶν ὑπαὶ γένους : by whose tribe; 
i.e. τῶν μάντεων, Which is easily sug- 
gested by μαντικῆς. ‘“Creon’s heated 
imagination suggests to him that the 
whole tribe of prophets and diviners 
have greedily marked him for their 
prey.” Camp.—dérat: in trimeter is 
found also in El. 711, Aesch. Agam. 
944, Eum. 417. 

1036. ἐμπεφόρτισμαι : ἐμφορτίζειν is 
found elsewhere only in post-classical 
writers, who use it in the sense of load, 
load upon; Hes., Op. 690, has τὰ μείονα 
φορτίζεσθαι. Dem. has ἀντιφορτίζειν, 
and Xen. ἐπιφορτίζειν, used of lading a 
ship with merchandise. ἐξημπόλημαι 
evidently refers to the same transac- 
tion, and the expression is equiv. to 


126 


ΣΟΦΟΚΛΕΟΥ͂Σ 


, > > A“ ᾿-ι ἊΝ , 
κερδαίνετ᾽, ἐμπολᾶτε τἀπὸ Σάρδεων 
ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν ἸΙνδικὸν 

’ ’ > > “ a , 
χρυσόν: τάφῳ δ᾽ ἐκεῖνον οὐχὶ κρύψετε. 

1040 οὐδ᾽ εἰ θέλουσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν 
φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους, 
οὐδ᾽ ὡς μίασμα τοῦτο μὴ τρέσας ἐγὼ 


θάπτειν παρήσω κεῖνον. 


εὖ γὰρ οἶδ᾽ ὅτι 


θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει. 
’ > 4 4 , aA 
1045 πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσία, βροτῶν 
» Ν Ἀ ’ > ¥ > 9 , 
xoi πολλὰ δεινοὶ πτώματ᾽ αἴσχρ᾽, ὅταν λόγους 


» ‘ “~ id “A 4 Ud 
αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν. 


φεῦ" 


ΤΕΙΡΕΣΙΑΣ. 


n~ 


dp oldev ἀνθρώπων τις, dpa φράζεται, 


ΚΡΕΩ͂Ν. 


τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις; 


I have been sold and delivered as mer- 
chandise. 

1037. The asyndeton adds empha- 
sis and indicates Creon’s excitement. 
“You may barter me in return for 
the greatest treasures, you will never 
succeed in making me abandon my 
purpose.” The wealth of Sardis and 
India was proverbial. 

1038. ἤλεκτρον : neut. in Soph. and 
Hdt. Gold, with a partly natural, 
partly artificial alloy of silver, about 
one-fourth part. Perhaps this is what 
Hat. i. 50, calls λευκὸς χρυσός, in dis- 
tinction from ἄπεφθος χρυσός. 

1040. Creon replies to what the 
seer said in 1016 ff. Passion again 
carries him away, as in 760, 769, and 
even to the point of blasphemy, as 
in 487, 780. 

1041. viv: the body of Polynices. 

1042. οὐδέ: repetition of οὐδέ in 


1040, and followed by μή with the 
fut. παρήσω. See GMT. 295, and ef. 
El. 1052, of σοι μὴ μεθέψομαί ποτε. --- 
μίασμα: μοϊιιίῖοη. 

1043. γάρ: introduces the apology 
for his seemingly blasphemous ex- 
pression. So Oedipus, O. 7. 334, after 
calling Tiresias ὦ κακῶν κάκιστε, 
checks himself, and apologizes by 
adding, καὶ yap ἂν πέτρου φύσιν σύ γ᾽ 
ὀργάνειας. 

1045. The fifth foot is an anapaest, 
as in 991. 

1046. πολλά: modifies δεινοί and 
=ndvv. So Phil. 254, ὦ πόλλ᾽ ἐγὼ 
μοχθηρός. Hom. 7]. vi. 458, πόλλ᾽ dexa- 
(Couévn. — πτώματα : cognate accus. 
after πίπτουσι. 

1047. κέρδους : Creon_ retorts 
sharply to the words of Tiresias in 
1031 f. 

1048. ris: “I see,” he says, “from 








ANTITONH. 


127 


TEIPESIAS. 


9 , 
W5000@ κρατιστον κτημάτων εὐβουλία; 


ΚΡΕΩ͂Ν. 
ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη. 


TEIPESIAS. 


, \ , Res Ὁ, , ¥ 
ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς. 


ΚΡΕΩ͂Ν. 


» ’ Ν , > “ n 
οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς. 


ΤΕΙΡΕΣΊΑΣ. 


καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων. 


ΚΡΕΩΝ. 


105570 μαντικὸν γὰρ πᾶν φιλάργυρον γένος. 


ΤΕΙΡΕΣΙΑΣ. 


‘\ SE , > 4 ~ 
τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ. 


ΚΡΕΩ͂Ν. 


Φ-.5. ὦ Ν ‘_» a , , 
ap οἶσθα TaYOUS οντας av λέγῃς λέγων; 


your example, how thoughtless and 
foolish men generally are.” 

1050. Tiresias finishes the sent. 
begun in 1048, and interrupted by 
the excited Creon. Haemon had ex- 
pressed the same sentiment to Creon 
in 684. --- ὅσῳ : see on 59. 

1051. ὅσῳπερ: the correlative το- 
σούτῳ is omitted. — οἶμαι : is sarcastic, 
like Eng. 7 suppose. In 1053 Creon 
regains his composure for a few mo- 
ments. 

1052. πλήρης : infected with. 

1054. καὶ μὴν λέγεις : and yet you 
do speak (ill) of (the seer). 

1055. φιλάργυρον: sc. ἐστίν. Cf. 
Eur. Iph. Aul. 520, τὸ μαντικὸν πᾶν 
σπέρμα φιλότιμον κακόν. The art of 


divination was at this time much 
practised in Athens by a set of men 
of vain and mercenary character. Cf 
Plat. Rep. 8041», ἀγύρται δὲ καὶ μάν- 
τεις ἐπὶ πλουσίων θύρας ἰόντες πείθουσιν 
κτέ. 

1056. τὸ δ᾽ ἐκ τυράννων : sc. γένος; 
the breed of tyrants. ἐκ with the gen. 
here, and ἀπό in 193, instead of the gen. 
of connection. As before to Haemon 
(737), so here to the seer, Soph. at- 
tributes a sentiment that is supposed 
to show the poet’s Athenian love of 
freedom and popular government. — 
αἰσχροκέρδειαν : Creon is αἰσχροκερδής 
in maintaining his edict against the 
sacred rights of duty to kindred. 

1057. W. interprets, do you know in 


» 


128 SOPOKAEOYS 


TEIPESIAS. 


old: ἐξ ἐμοῦ yap τήνδ᾽ ἔχεις σώσας πόλιν. 


ΚΡΕΩ͂Ν. 


σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν. 


ΤΕΙΡΕΣΙΑΣ. 


¥ > ¢ ΒΝ “~ , 
1060 ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι. 


ΚΡΕΩΝ. 


, , δὲ YX , ὃ , 
κίνει, μόνον δὲ μὴ Tl κέρδεσιν λέγων. 


ΤΕΙΡΕΣΙΑΣ. 


ν ‘ ¥ .᾿ ΄“ Ν ‘ , 
ουτω γαρ ἤδη και δοκῶ TO GOV μέρος. 


KPEQN. 


ὡς μὴ ᾽μπολήσων ἴσθι τὴν ἐμὴν φρένα. 


saying all this that still there are rulers 
(who can punish you for your reproach- 
ful words)? In ταγούς he refers to 
himself. Better, do you know that you 
are speaking whatever you say of men 
who are your rulers? Ἷ 

1058. The rejoinder of Tiresias is 
pointed. But for the seer, the city 
would have been destroyed (see on 
991 and 1303), and Creon could not 
have ruled over it. — ἐξ ἐμοῦ : ie. by 
my advice. ἐξ as in O. T. 1221, ἀνέ. 
πνευσα ἐκ σέθεν. 

1059. σύ: sc. el. Creon acknowl- 
edges the benefits derived from the 
prophet’s art, but tries to distinguish 
between Tiresias as the interpreter of 
the divine will and as a mere man. 

1060. διά: see on 639. The limit- 
ing attrib. διὰ φρενῶν is placed irregu- 
larly outside of the limited τὰ ἀκίνητα. 
The phrase means, the things that lie 
undisclosed in my mind. 

1061. xiva: out with them! — py: 


with λέγων, which has a cond. force. 
- κέρδεσιν : like κέρδους in 1047. 
1062. οὕτω γὰρ κτὲ.: for so (ie. 
μὴ ἐπὶ κέρδεσιν λέγειν) I think (I am) 
now even (about to speak) as far as you 
are concerned. With δοκῶ we may 
supply λέξειν. Tiresias makes an 
ironical application of the preceding 
command of Creon: “do not speak 
for (your) gain” is the command; 
and the reply is, “you will get no 
gain from what I am now about to 
say.” Others understand the seer to 
mean, “I think also that what I am 
now saying will not be a gain for my- 
self, since I cannot hope to receive 
any reward for my prophecy as far 
as youare concerned.” Many punctu- 
ate as a question, following the Schol., 
who says, οὕτω νομίζεις, ὅτι ἐπὶ κέρδεσι 
λέγω; With τὸ σὸν μέρος cf. O. T. 
1509, ἐρήμους πλὴν ὅσον 7d σὺν μέρος. 


1063. ὡς μὴ ᾿μπολήσων: for the 
use of ὡς with the partic., see GMT. 








ANTITONH. 


129 


ΤΕΙΡΕΣΊΑΣ. 


ἀλλ᾽ εὖ γέ τοι κάτισθι μὴ πολλοὺς ἔτι 


1065 τρόχους ἁμιλλητῆρας ἡλίου τελῶν, 


> - nw wn ΣῈ. > , 4 
ἐν οἷσι τῶν σῶν αὐτὸς ἐκ σπλάγχνων ἕνα 


΄ ca > Ν 3 X ¥ 
VEKVYV VEKP@V ἀμοιβὸν ἀντιδοὺς εσει, 


3 a + Ν a ¥ Ν ΄ 
ἀνθ᾽ ὧν ἔχεις μὲν τῶν ἄνω βαλὼν κάτω 


4 5» 5 , 5 4 4 
ψυχήν τ᾽ ἀτίμως ἐν τάφῳ κατῴκισας, 
1070 ἔχεις δὲ τῶν κάτωθεν ἐνθάδ᾽ αὖ θεῶν 


»” 5 a 4 
ἄμοιρον, ἀκτέριστον, ἀνόσιον νέκυν. 


4 α 3, ἈΝ Ἃ ¥ ἴω » 
ων OUTE σοι μέτεστιν OUTE τοις ανὼ 


916. ἐμπολᾶν-εεσαΐπ by purchase, hence 
get into complete control. ‘“ Threaten as 
you may,” says Creon, “you will 
never gain the control of my mind.” 
Cf. Phil. 253, ws μηδὲν eldor ἴσθι 
μ᾽ ὧν ἀνιστορεῖς. The use of μή is due 
to the force of the imv. which colors 
the dependent clause as not a negation 
in fact, but one willed or aimed at by 
the speaker. Similar is μή in 1064. 

1064. The seer angrily rejoins 
κάτισθι to the ἔσθι of Creon. 

1065. τρόχους ... τελῶν : thou shalt 
not finish many rivalling courses of the 
sun. The figure is taken from the 
chariot race, to which the daily course 
of the sun in its swift and curved path 
is likened. 

1066. ἐν οἷσι : in the course of which; 
like ἐν χρόνῳ μακρῷ, 422. The regular 
const. would have been πρίν with the 
subjv., but the poet has written as if 
ὀλίγαι ἡμέραι ἔσονται or some such 
phrase had preceded. Cf. O. C. 617, 
μυρίας νύκτας ἡμέρας τ᾽ ἐν αἷς τὰ νῦν 
ξύμφωνα δεξιώματα δόρει διασκεδῶσιν. 
- σπλάγχνων : loins. 

1067. νέκυν νεκρῶν: a change of 
_words, as γενεὰν γένος, ὅ96. --- ἀμοιβόν : 
he means Haemon in exchange for 
Antigone and Polynices. 


1068. ἀνθ᾽ dv: because that; an at- 
traction for ἀντὶ τούτων &, which is 
sometimes found instead of ἀντὶ τού- 
των ὅτι. Cf. Ar. Plut. 433, σφὼ ποιήσω 
τήμερον δοῦναι δίκην, ἀνθ᾽ ὧν ἐμὲ ζητεῖτον 
ἐνθένδ᾽ ἀφανίσαι. ---- ἔχεις βαλών: ἃ peri- 
phrasis for ἔβαλες, chosen so as to make 
a parallelism with ἔχεις ...vékvy in 
stating the two parts of Creon’s guilt. 
This intentional parallelism is notice- 
able also in the phrases τῶν ἄνω and 
τῶν κάτωθεν, the latter only being de- 
pendent on ἄμοιρον. Both the trans- 
gressions of Creon, that against the 
gods above as well as that against 
the gods below, are stated each in two 
verses. The entire passage, 1068-1076, 
is somewhat obscure in expression, in 
keeping with the character of oracu- 
lar utterances. —rTav ἄνω: 
Antigone is meant. 

1069. ψυχήν: α spirit, i.e. a living 
person in contrast with νέκυν in 1071. 

1070. He cannot gain a restful 
abode in Hades since he is ἀκτέριστος 
and ἀνόσιος. ---- ἐνθάδε : i.e. on the 
earth. 

1072. dy: neut. plur., in a general 
expression instead of οὗ (véxvos). The 
gen. depends on μέτεστιν. Some make 
ὧν refer definitely to the two parts of 


86. τινά. 


130 SOPOKAEOYS 


θεοῖσιν, ἀλλ᾽ ἐκ σοῦ βιάζονται τάδε. 
’ “~ ε / 

τούτων σε λωβητῆρες ὑστεροφθόροι 

1075 λοχῶσιν ἽΑιδον καὶ θεῶν ᾿Ερινύες, 
> ”“~ > “ “ -“ cal 
ἐν τοῖσιν αὐτοῖς τοῖσδε ληφθῆναι κακοῖς. 
καὶ ταῦτ᾽ ἄθρησον εἰ κατηργυρωμένος 
λέγω: φανεῖ γὰρ οὐ μακροῦ χρόνου τριβὴ 


ἀνδρῶν γυναικῶν σοῖς δόμοις κωκύματα. 


Creon’s guilt: “With these, rights 
that pertain to the gods below (which 
have been violated in the case of 
Polynices and Antigone), neither you 
nor the gods above have any concern.” 

1073. βιάζονται rade: they are done 
this violence ; for τάδε, see on 66. The 
subj. of βιάζονται is in dispute. W. 
and many other editt. take it to be of 
κάτωθεν θεοί in 1070; others take it to 
be of θεοί, i.e. the gods above, whose 
realm is polluted by a dead body 
(Polynices) left unburied, and the 
gods below, from whom one of their 
own subjects (Polynices) is sacrile- 
giously kept. Still others understand 
οἱ ἄνω θεοί to be the subj., as they are 
the ones more esp. offended by the 
presence of the corpse of Polynices. In 
support of this interpretation Camp. 
quotes the following from Lys. 2. 7, 
᾿Αδράστου δὲ καὶ Πολυνείκους ἐπὶ Θήβας 
στρατευσάντων καὶ ἡττηθέντων μάχῃ, 
οὐκ ἐώντων Καδμείων θάπτειν τοὺς νε- 
κρούς, ᾿Αθηναῖοι ἡγησάμενοι ἐκείνους μὲν 
εἴ τι ἠδίκουν ἀποθανόντας δίκην ἔχειν 
τὴν μεγίστην, τοὺς δὲ κάτω τὰ αὑτῶν οὐ 
κομίζεσθαι, ἱερῶν δὲ μιαινομένων τοὺς ἄνω 
θεοὺς ἀσεβεῖσθαι. 

1074. λωβητῆρες : masc., but in 
appos. with Ἐρινύες, fem. Cf. 0. T. 
81, σωτῆρι τύχῃ. ---τούτων : for this: 
gen. of cause.— ὑστεροφθόροι : ate 
destroying, ie. after the deed. Cf. 
Aesch. Agam. 58, ὑστερόποινον Ἐρινύν. 


1075. “AvSov kal θεῶν: an expres- 
sion like Ζεὺς καὶ θεοί. The Erinyes 
serve the gods of the supernal as 
well as of the infernal world, both of 
whom Creon had offended. 

1076. ἐν τοῖσιν αὐτοῖς κτέ. : 80 as to 
be overtaken by these self-same calami- 
ties. Cf. Aesch. Choeph. 556f., ὡς 
ἂν δόλῳ κτείναντες ἄνδρα τίμιον δόλῳ 
τε καὶ ληφθῶσιν ἐν ταὐτῷ βρόχῳ. 
Like for like, the same that you 
have brought upon others; Creon put 
Antigone to death, and his own family 
shall be destroyed; he cursed Poly- 
nices, and he shall be cursed by his 
own wife and ΒΟΗ. --- ληφθῆναι: inf. 
of result aimed at after λοχῶσι with- 
out ὥστε. The pass. inf. is not com- 
mon in this const. For this use of the 
inf., see Kr. Spr. 55, 3, 20. Cf. 0. C. 
385, ἐμοῦ ὥραν tw’ ἕξειν ὥστε σωθῆναι. 

1077. κατηργυρωμένος : the Schol., 
ἀργύρῳ πεισθείς. The reference is to 
what was said in 1036 and 10565. 
Pind., Pyth. xi. 41, calls a speech 
bought with money φωνὰν ὑπάργυρον. 

1078. Const. τριβὴ φανεῖ κωκύματα 
ἀνδρῶν (καὶ) γυναικῶν. The expression 
is purposely obscure in its reference 
to Haemon and Eurydice. For the 
asyndeton, cf. 887. Ar. Ran. 157, ξυνου- 
σίας ἀνδρῶν γυναικῶν. Some editt. take 
ob... τριβή parenthetic, make κωκύ- 
ματα subj., and supply ταῦτα (these 
things that I tell you) as obj. of φανεῖ. 





ΑΝΤΙΓΟΝΗ. 


181 


1080 ἐχθραὶ δὲ πᾶσαι συνταράσσονται πόλεις, 


ὅσων σπαράγματ᾽ ἢ κύνες καθήγνισαν, 
A " 

ἢ θῆρες, ἤ τις πτηνὸς οἰωνός, φέρων 

ἀνόσιον ὀσμὴν ἑστιοῦχον ἐς πόλιν" 


“ 4, A Ν ν / 
τοιαῦτά σου, λυπεῖς yap, ὥστε τοξότης 


1086 ἀφῆκα θυμῷ καρδίας τοξεύματα 


βέβαια, τῶν σὺ θάλπος οὐχ ὑπεκδραμεῖ. 


3 A Ἀ ae A 3, \ , Y 
ω παι, συ ὃ ημας απαγε προς δόμους, Wa 


ἈΝ ᾿ a 3 , 24a 
τὸν θυμὸν οὗτος ἐς νεωτέρους ἀφῇ 


καὶ γνῷ τρέφειν τὴν γλῶσσαν ἡσυχωτέραν 


1080. W. συνταράξονται. 
1088. W. ἐς πάλην. 


1080 ff. Transl., and all states are 
disturbed and become hateful (to the 
gods), the mangled remains of whose 
citizens either dogs have devoted to bur- 
ial or wild beasts or some winged bird, 
carrying an unholy savor into a city 
with its sacred hearths. The statement 
is in form a general one, but applies 
to the present condition of Thebes, 
whose altars have been polluted by 
the unburied corpse of Polynices, 
upon which dogs and birds of prey 
have been feeding. Cf. 1016-22. 
ἐχθραί is pred., as if it were ὥστε ἐχ- 
Opal γίγνεσθαι. ---- καθαγνίζειν : is freq. 
used of the consecration of burial, 
hence with bitter mockery here “ the 
dogs have given him the rites of bur- 
ial”; so Gorgias calls vultures ἔμψυχοι 
τάφοι. Cf. also Aesch. Sept. 1020, οὕτω 
πετηνῶν τόνδ᾽ ὑπ᾽ οἰωνῶν δοκεῖ ταφέντ᾽ 
ἀτίμως τοὐπιτίμιον λαβεῖν. As a par- 
allel in Eng., cf. Shak. Macbeth, iii. 4, 
“Our monuments shall be the maws 
of kites.” For other interpretations 
and a discussion of W.’s reading, see 
App. 

1084 f. Tiresias alludes to what 


1081. W. τὰ πράγματ᾽. 


Creon had said in 1033. — ἀφῆκα θυμῷ 
σου xré.: W. interprets, J have launched 
at your heart arrows from my heart, the 
poet changing his words so as not to 
say θυμῷ θυμοῦ or καρδίᾳ καρδίας. Better 
perhaps to take σοῦ with ἀφῆκα roted- 
ματα, as with verbs of aiming at, ἐφί- 
εσθαι, etc.; θυμῷ, in anger (λυπεῖς γάρ); 
καρδίας τοξεύματα, arrows shot at the 
heart, piercing the heart. For the fig- 
urative expression, see on 1034. Cf. 
“ And now, instead of bullets wrapp’d 
in fire, They shoot but calm words.” 
Shak. King John, ii. 1. 

1086. τῶν : see on 605. — θάλπος : 
figurative use. He means that to turn 
back from the path of folly is no 
longer possible for Creon, and that 
the predictions of evil are speedily 
to be fulfilled. 

1087. ὦ παῖ: the position of the 
voc.. before the pron. is to be noted. 
Cf. παῖ, ob δέ, Aj. 1409; ᾿Αντιγόνη, σὺ 
δέ, O. C.507 ; Φοῖβε, σοὶ δέ, O. T. 1096. 
The lad who conducted the seer is 
addressed. 

1089. ἡσυχωτέραν : pred., so that 
it shall be more gentle. 


132 ΣΟΦΟΚΛΈΟΥΣ 


1090TOv νοῦν T ἀμείνω τῶν φρενῶν ὧν νῦν φέρει. 


" XOPO3. 
ἁνήρ, ἄναξ, βέβηκε δεινὰ θεσπίσας. 
ἐπιστάμεσθα δ᾽, ἐξ ὅτου λευκὴν ἐγὼ 
τήνδ᾽ ἐκ μελαίνης ἀμφιβάλλομαι τρίχα, 
μή πώ ποτ᾽ αὐτὸν ψεῦδος ἐς πόλιν λακεῖν. 


ΚΡΕΩΝ. 


ν ιν ‘ , , 
1095 ἔγνωκα καὐτός, Kal ταράσσομαι φρένας. 
ld > > “a ‘ , > 4, Ν 
τό τ᾽ εἰκαθεῖν γὰρ δεινόν, ἀντιστάντα δὲ 
» , Ν » “ 4, 
ary πατάξαι θυμὸν ἐν δεινῷ πάρα. 


ΧΟΡΟΣ. 
εὐβουλίας δεῖ, παῖ Μενοικέως, λαβεῖν. 


ΚΡΕΩ͂Ν. 
τί δῆτα χρὴ δρᾶν φράζε, πείσομαι δ᾽ ἐγώ. 


ΧΟΡΟΣ. 
1100 ἐλθὼν κόρην μὲν ἐκ κατώρυχος στέγης 


1097. W. ἐν δεινῷ πέρα. 


1090. τῶν φρενῶν κτέ. : than the 
thoughts which now he holds. φρενῶν, in- 
stead of repeating νοῦς. See on 1067. 

1092. ἐξ ὅτου : ever since. —éye: 
the interchange of sing. and plur. is 
freq. Cf. 734, 1196. 

1093. ἀμφιβάλλομαι κτέ. : 7 have 
been crowned with these white locks once 
black. ἐκ denotes the change from 
one to the other; cf πλούσιος ἐκ 
πτωχοῦ. “Although we are hoary 
with age, we cannot recall a single 
instance of the seer’s speaking a 
falsehood.” 

1094. λακεῖν: the inf. after ἐπί- 
σταμαι for the more common partic. 

1095. καὐτός: 7) myself too, ie. as 
well as you. 


1096. τέ, δέ: δέ is used here for 
τέ or xal,in order to mark the con- 
trast more strongly. Cf. Trach. 285, 
ταῦτα πόσις τε σὸς ἐφεῖτ᾽ ἐγὼ δὲ τελῶ. 

1097. But by resisting to smite my 
soul with calamity (also) presents itself 
as terrible. The Schol. says, τὸ δὲ 
ἀντιστάντα βλαβῆναι. Connect ἐν 
δεινῷ with πάρα (= πάρεστιν), i.e. it is 
near as an object of terror. Cf. El. 
384, ἐν καλῷ ἐστι φρονεῖν. This is 
the least unsatisfactory interpreta- 
tion of the text. For W.’s reading 
and other interpretations, see App. . 

1098. λαβεῖν : i.e. ὥστε λαβεῖν αὐτήν. 

1100. ἐλθών : like ἰών, μολών, κτέ., 
added for the sake of vividness. ἐλθών 
is used also for the reason that is 


Αι. 4». 


ΑΝΤΙΓΟΝΗ. 


133 


» , Ν “A id ’ 
ἄνες, κτίσον δὲ τῷ προκειμένῳ τάφον. 


ΚΡΕΩΝ. 


Ἀ ὦ “ Ἀ “~ nw 
και ταῦτ ETQLVELS και δοκεῖ παρεικαθεῖν ; 


ΧΟΡΟΣ. 


ὅσον γ᾽, ἄναξ, τάχιστα: συντέμνουσι γὰρ 


θεῶν ποδώκεις τοὺς κακόφρονας Βλάβαι. 


ΚΡΕΩ͂Ν. 


1105 οἴμοι: μόλις μέν, καρδίας δ᾽ ἐξίσταμαι 


τὸ δρᾶν, ἀνάγκῃ δ᾽ οὐχὶ δυσμαχητέον. 


ΧΟΡΟΣ. 


δρᾶ νυν τάδ᾽ ἐλθὼν μηδ᾽ ἐπ᾽ ἄλλοισι τρέπε. 


1105. W. μόλις μὲν καρδίᾳ ᾿ξεπίσταμαι. 


given in 1107.— κατώρυχος : subter- 
ranean. 

1101. ἄνες : set free. —“ The Chorus 
think of saving the living first and 
then of burying the dead ; but Creon’s 
superstition once awakened drives him 
to the opposite course. Cf. 1197 ff.” 
Camp. 

1102. ταῦτα : obj. of παρεικαθεῖν, 
which depends alone on the more re- 
mote ἐπαινεῖς, 1.6. do you really (καί) 
advise me to yield in these things, and 
do you think (that I should)? 

1103. συντέμνουσι : of συντέμνειν 
ὁδόν = to cut short a journey. 

1104. τοὺς κακόφρονας : non tam 
sunt qui mala meditantur quam 
qui non recte faciunt recteve 
sentiunt.—BaAdBar: the Erinyes 
are meant. Cf. 1075. Aesch. Eum. 
491, εἰ κρατήσει Δίκα τε καὶ BAdBa τοῦδε 
untpoxtévov. They are called also 


*Apal. Cf. Eum. 417,’Apai δ᾽ ἐν οἴκοις 
γῆς ὑπαὶ κεκλήμεθα. 

1105 f. μόλις μέν, καρδίας κτέ. : 
hard it is for me to give up (lit. to stand 
away from) my heart’s purpose, but I do 
it ( for all that), so as to execute (what you 
advise). Cf. Eur. Phoen. 1421, μόλις 
μέν, ἐξέτεινε δ᾽ εἰς ἧπαρ ξίφος. Cf. Ar. 
Nub. 1868, κἀγὼ μόλις μέν, ἀλλ᾽ ὅμως 
ἠνεσχόμην τὸ πρῶτον. For this sense 
of ἐξίσταμαι, cf. Eur. Iph. Aul. 479, 
kal τῶν παλαιῶν ἐξαφίσταμαι λόγων. 

1106. τὸ δρᾶν: “for the art. with 
the exepegetic inf., cf O. T. 1416, 
πάρεσθ᾽ ὅδε Κρέων τὸ πράσσειν καὶ τὸ 
βουλεύειν." Camp. --- ϑυσμαχητέον : 
engage in an unfortunate (and neces- 
sarily unsuccessful) strife. Cf. Trach. 
492, θεοῖσι δυσμαχοῦντες. Cf. Simon. 
Frg. 5, 21, ἀνάγκᾳ δ᾽ οὐδὲ θεοὶ μάχονται. 

1107. ἐπ᾽ ἄλλοισι τρέπε: equiv. to 
ἐπίτρεπε ἄλλοις. 


134 


SO®OKAEOYS 


KPEQN. 


e ἐν ε ν , > ¥ 
@O ὡς exw στ εἰχοίμ, αν. 


ἡ feta Se 
tT UT οπαονες, 


ν > ¥ 9 > .᾿ , 35 abd “ 

ol τ᾽ ὄντες οἵ 7 ἀπόντες, ἀξίνας χεροῖν 
1110 ὁρμᾶσθ᾽ ἑλόντες εἰς ἐπόψιον τόπον. 

ἐγὼ δ᾽, ἐπειδὴ δόξα τῇδ᾽ ἐπεστράφη, 

> , > ‘ ‘ > 4 

αὐτός τ᾽ ἔδησα καὶ παρὼν ἐκλύσομαι. 

δέδοικα γὰρ μὴ τοὺς καθεστῶτας νόμους 

Ὁ» , ‘ ’ “A 

ἄριστον ἢ σῴζοντα τὸν βίον τελεῖν. 


1108 f. W. στείχοιμ᾽ ἂν οἵ τ᾽ ὀπάονες, 
σ > ee Ὁ ’ sf - 
οἵ τ᾽ ὄντες οἵ τ᾽ ἀπόντες, ἀξίνας χεροῖν. 


1108. ὡς ἔχω: as 7 am, i.e. without 
further delay. —tr Ure: “ this reading, 
which appears only in the text of 
Triclinius, is more prob. than any 
other, the broken tribrach being ex- 
cused by the agitation of Creon.” 
Camp. For a similar repetition of 
the imv., cf. Phil. 832, ἴθ᾽ ἴθι μοι 
παιήων. O. T. 1480, δεῦρ᾽ ἴτ᾽, ἔλθετε. 

1109. οἵ τ᾽ ὄντες κτέ.: ie. all to- 
gether; ὄντες -- παρόντες. Cf. El. 305, 
τὰς οὔσας τέ μου Kal Tas ἀπούσας ἐλπίδας 
διέφθορεν. The nom. with the art. in 
appos. with the voc., as in 100. Cf 
940. El. 634, ob, ἣ παροῦσά μοι. 
Aesch. Pers. 156, μῆτερ 4 Ξέρξου γεραιά, 
χαῖρε, Aapelov γύναι. 

1110. ἐπόψιον τόπον : cf. 1197. 
The body of Polynices lay exposed 
on the highest part of the plain. This 
brief expression suffices to designate 
to the attendants the place, which 
was well known. That, however, he 
intends also himself first to go to the 
place where the corpse lay, as it ap- 
pears that he does from the account 
of the messenger in 1196 ff., it is not 
necessary for him to state in these 
brief and hurriedly spoken directions. 
The whole passage shows the greatest 
haste and anxiety. 


1111. δόξα τῇδε κτέ.: my opinion 
has changed in this way. For the per- 
sonification of δόξα, cf. O. T. 911, δόξα 
μοι παρεστάθη. 

1112. τέ, καί: as, so; the two sents. 
are made co-ord. where regularly a 
subord. rel. or partic. clause would 
precede the principal sent. Cf. 0. C. 
1375, τοιάσδ᾽ ἀρὰς σφῷν πρόσθε τ᾽ ἐξανῆκ᾽ 
ἐγὼ νῦν τ᾽ ἀνακαλοῦμαι ξυμμάχου-. --- 
ἔδησα, ἐκλύσομαι: a proverbial ex- 
pression having the sense of doing 
and undoing. “What wrong I have 
done I will myself repair.” Cf. 40. 
Aj. 1317, εἰ μὴ ξυνάψων ἀλλὰ συλλύσων 
πάρει. Many take these words in their 
literal sense, “as I myself bound 
her, so I will be present myself to 
set her free.” 

1113f. The form of expression is 
peculiar; instead of saying “I am of 
the opinion that it is best,” he says “I 
fear that it may prove to be best.” — 
καθεστῶτας : the anciently established 
laws that guarded the sacred rites of 
burial and duty to kindred, which by 
his decree against the burial of Poly- 
nices and conduct toward Antigone 
he had violated.—o@{ovra: observing; 
partic. in agreement with the omitted 
subj. of τελεῖν, 





ANTITONH. 


135 


Ὑπόρχημα. 


ΧΟΡΟΣ. 


Στροφὴ a. 


1115 
καὶ Διὸς βαρυβρεμέτα 


πολυώνυμε, Καδμείας νύμφας ἄγαλμα 


γένος, κλυτὰν ὃς ἀμφέπεις 


Ἰκαρίαν, μέδεις δὲ 
,’ὕ > ,’ 
1120 παγκοίνοις Ἐλευσινίας 


1115. W. ἄγαλμα νύμφας. 


1115. Since the Greek drama had 
its origin in the celebration of the wor- 
ship of Dionysus, the dramatists often 
sought opportunity to insert odes in 
their plays in honor of this god. This 
ode, which is a song accompanied by a 
livelier dance than that which accom- 
panies the stasima (hence the name 
ὑπόρχημα), gives expression to the joy- 
ful anticipations of the Chorus, that, 
since Creon has changed his purpose, 
the evils threatened by the seer will 
be averted, and that the future of the 
state may yet be prosperous under 
the guardianship of Bacchus, the tute- 
lary divinity of Thebes. Soph. intro- 
duces in several plays such odes of 
hope and joy at the turning-point of 
the tragedy when the spectator al- 
ready has a foreboding of the catas- 
trophe. Thus the poet affords a 
respite to the suspense and gloom 
that hold the mind of the spectator, 
and heightens the effect of the actual 
occurrence of the catastrophe. C/.,e.7., 
O. T. 1086 ff., Aj. 693 ff.—The const. 
of the main sent. is, MoAvévupe . . . ὃς 
ἀμφέπεις. .. μέδεις δὲ... Baxxed... καὶ 
νῦν... μολεῖν (τὰν. 1148)... πορθμόν. 
Between the parts of this sent. have 


been inserted by paratactic structure, 
in the Hom. style, the two sents. σὲ 
δ᾽ ὑπὲρ xré. (1126), and καί σε Νυσαίων 
κτὲ. (1131). — πολυώνυμε : Schol. ὦ 
Διόνυσε" of μὲν γὰρ Βάκχον, οἱ δὲ Ἴακχον, 
οἱ δὲ Λύαιον, οἱ δὲ Εὔιον, οἱ δὲ Διθύραμβον 
αὐτὸν καλοῦσιν. --- νύμφας : Semele, 
the bride of Zeus and mother of 
Dionysus. 

1117. γένος : child. Cf. Aj. 784, 
ὦ Τέκμησσα, δύσμορον γένος. 

1118. ἀμφέπεις : cf Hom. 7]. i. 37, 
ὃς Χρύσην ἀμφιβέβηκα-. 

1119. Ἰκαρίαν: the Athenian poet 
begins with Icaria, a fruitful deme of 
Attica, near Marathon, where, accord- 
ing to tradition, the vine was first 
planted, and where the rural celebra- 
tion of Dionysiac worship in Attica 
found its earliest abode, and where, 
according to the belief of some, trag- 
edy originated. Cf Athen. ii. 40a, 
ἡ τῆς τραγῳδίας εὕρεσις ἐν Ἱκαρίῳ τῆς 
᾿Αττικῆς. --- μέδεις : intr., bearest sway. 
The act., common only in the partic., 
is found also in Soph. Frg. 341, μέδεις 
mpavas ἢ μέδεις λίμνας. 

1120 f. παγκοίνοις κτέ.: in the alk 
receiving vales of the Eleusinian Deo, 
i.e. in the vales of Eleusis, where the 


136 ΣΟΦΟΚΛΈΟΥΣ 


Δῃοῦς ἐν κόλποις, Βακχεῦ, Βακχᾶν 


ὁ ματρόπολιν Θήβαν 


ναιετῶν παρ᾽ ὑγρῶν 


1195 Ἰσμηνοῦ ῥείθρων, ἀγρίου 7 ἐπὶ σπορᾷ δράκοντος. 


᾿Αντιστροφὴ a. 


σὲ δ᾽ ὑπὲρ διλόφου πέτρας στέροψ ὄπωπε 


λιγνύς, ἔνθα Κωρύκιαι 


1121f. W. ὦ Βακχεῦ, Βακχᾶν ματρόπολιν Θήβαν. 


mystae from all parts of Greece were 
received. Next to Icaria, the chief 
seat in Attica of the worship of 
Dionysus was Eleusis, with its famous 
mysteries of Demeter and Cora and 
the boy Iacchus. The city’s domain 
lay along the bay, which was the 
haven for all the worshippers that 
sailed hither from all parts of Greece. 
Similarly, Pind. Olymp. vi. 63, calls 
Olympia πάγκοινον χώραν. 

1121. Βακχεῦ: Βάκχος is the com- 
mon form. 

1122. ματρόπολιν : Triclinius ob- 
serves: ἐπειδὴ ἐν Θήβαις ὁ Διόνυσος μὲν 
γέγονεν, οὗτος δὲ τὰς Βάκχας πεποίηκεν, 
διὰ τοῦτο μητρόπολιν αὐτὴν τῶν βακχῶν 
λέγει. The worship of Bacchus prob. 
went from Thebes to Delphi, where 
it was held in almost as high esteem 
as that of Apollo, and whence it ob- 
tained general and solemn recognition 
throughout all Hellas. It appears 
that from Thebes first women went 
forth to engage in mystic rites by 
night on Mount Parnassus. 

1123 f. παρὰ ῥείθρων : alongside of 
the streams. παρά with the gen. in- 
stead of the dat. Cf. 966. 

1124. Ἰσμηνοῦ: see on 105. 

1125, ἐπὶ σπορᾷ: lit. by the seed, 


ie. with the offspring. When Cadmus 
had found the site where, according 
to the oracle, he should settle, he 
sowed, at the command of Athena, 
the teeth of a dragon which he had 
slain Out of these teeth there sprang 
up armed warriors, who slew one 
another; five, however, survived, and 
became the progenitors of the The- 
bans, who for this reason were called 
by the poets σπαρτοὶ ἄνδρες. 

1126. ὑπέρ: see on 985. — διλόφου 
πέτρας: Parnassus was freq. called 
δικόρυφος. On Parnassus women from 
Phocis, Boeotia, and Attica, cele- 
brated every other year, at the time 
of the winter solstice, an orgy in 
honor of Dionysus and Apollo, by 
night and with torchlight (στέροψ 
Acyvés) illumination. Behind the 
twin-peaks at the left from the path 
that leads to the summit, there lies 
between two fertile table-lands a les- 
ser peak, near the top of which is 
found the entrance of the Corycian 
cave. In this cave, which is of sta- 
lactite formation, is still to be seen 
an ancient altar. An _ inscription 
shows the cave to be dedicated Πανὶ 
καὶ Νύμφαις ; these are the companions 
of Dionysus. Cf. Eur. Phoen. 226, 





ae ΟΣ 


ANTITONH.,. 


181 


νύμφαι στείχουσι Βακχίδες, 


1180Κασταλίας τε νᾶμα’ 
,ὔ Fa 5 ’ὔ 
καὶ σε Νυσαίων ὀρέων 


’ κε vs . ὧδ Ν 
κισσήρεις ὄχθαι χλωρά τ᾽ ἀκτὰ 


πολυστάφυλος πέμπει, 


> 4 > ’ὔ 
ἀμβρότων ἐπέων 
1135 


3 , aA 3 fal 2.3 , 
evalovTwr, @nBaias €7 LO KOTTOUVT αγυιας" 


Στροφὴ β΄. 


A e , ’ 
τὰν ἐκ πασᾶν τιμς UTEPTATAV πόλεων͵ 


Ν \ , 
PaTpl συν κεραυνιᾳ 


A ¥ 
1140Kal νῦν, ὡς βιαίας ἔχεται 


1129. ὙΥ. στείχουσι νύμφαι. 


ὦ λάμπουσα πέτρα πυρὸς δικόρυφον σέλας 
ὑπὲρ ἄκρων Βακχείων Διονύσου. 

1130. νᾶμα : sc. ὄπωπέ oe. The 
fountain of Castalia, celebrated as the 
inspiring source of Greek poetry, was 
for many centuries an object of local 
interest. An earthquake in 1870 
dislodged a mass of rock from an 
overhanging cliff, which crushed the 
basin that enclosed the spring, and 
buried it from sight. 

1131. Νυσαίων : Νῦσα was the name 
of several districts in all of which 
Dionysus was worshipped. Here a 
district in Euboea is meant, as 1145 
shows. There was a tradition that a 
wonderful vine was to be seen here 
which blossomed and bore fruit in 
the same day. 

1132. χλωρά : lustrous with fresh 
green. “The word suggests the rich- 
ness of young vegetation, esp. of the 
vine.” Camp. 

1133. πέμπει : send forth; its obj. is 
σέ. Cf. Ο. C. 298, ds κἀμὲ δεῦρ᾽ ἔπεμπεν. 


1194, ἀμβρότων : = θείων, because 
these songs were inspired of the gods. 
Similarly ἀμβρόσιος of poems ; cf. Pind. 
Pyth. iv. 582, παγὰν ἀμβροσίων ἐπέων. 
Ar. Av. 749, duBpociwy μελέων, of the 
poetry of Phrynichus. 

1135. εὐαζόντων : cf. Trach. 219, 
where the ery is evo? εὐοῖ. 

1136, ἐπισκοποῦντα : watching over, 
as a tutelary divinity. Cf. φθεγμάτων 
ἐπίσκοπε, 1148. 

1137. τάν: see on 607; the rel. 
refers to Θήβαν implied in Θηβαΐας. 
Cf. O. C. 730, φόρον τῆς ἐμῆς ἐπεισόδου, 
ὃν (1.6. ἐμέ) μήτε ὀκνεῖτε μήτ᾽ ἀφῆτε. 

1139. κεραυνίᾳ : because Semele 
was smitten by the thunderbolt of 
Zeus, when her wish to behold the 
god in his glory was granted her. Cf 
Eur. Bacch. 6 ff. 

1140. καὶ viv: now also. For the 
const., see on 1115.— ὡς ἔχεται κτέ.: 
since the entire city is plaque-stricken, 
lit. is held fast by a violent disease, 
since ἡ νόσος ἢ ξύνεστιν ἡ πόλις, not 


188 ΣΟΦΟΚΛΕΟΥΣ 


πάνδαμος πόλις ἐπὶ νόσου, 


μολεῖν καθαρσίῳ ποδὶ Παρνασίαν ὑπὲρ κλιτὺν 


1145) στονόεντα πορθμόν. 


᾿Αντιστροφὴ β΄. 


ἰὼ πῦρ πνειόντων χοράγ᾽ ἄστρων, νυχίων 


φθεγμάτων ἐπίσκοπε, 


παῖ Διὸς γένεθλον, προφάνηθ᾽, 


1150 ὦναξ σαῖς ἅμα περιπόλοις 


ν 
Θυίαισιν, αἵ σε μαινόμεναι πάννυχοι χορεύουσι 


Ν ’ ¥ 
Tov ταμίαν Ἴακχον. 


1140. W. ἰὼ πύρπνων ἄστρων χοραγὲ καὶ νυχίων. 


withstanding Creon’s change of mind, 
still continues. The use of ἐπί is 
peculiar; some prefer ὑπό. For ἔχεται, 
of. Aj. 1145, ἡνίκ᾽ ἐν κακῷ χειμῶνος 
εἴχετο. 

1143. μολεῖν καθαρσίῳ ποδί: poetic 
for μόλε καθάρσιος. ; 5 

1145. πορθμόν: the Euripus. ἢ 

1146. πῦρ πνειόντων : cf. Pind. Frg. 
123, πῦρ πνέοντος κεραυνοῦ. Aesch. 
Prom. 359, πυρπνόον βέλος. 

1147, ἄστρων : W. takes poetically 
for torches. But it seems preferabl¢ to 
take it literally of the stars, which by 
a poetical fancy are said to move in 
a bacchantic chorus. So the Schol. 
also interprets, κατὰ γάρ τινα μυστικὸν 
λόγον τῶν ἀστέρων ἐστὶ χορηγός. Cf. 
Eur. Jon, 1074 ff., αἰσχύνομαι τὸν πο- 
λύυμνον θεόν, εἰ παρὰ καλλιχόροισι παγαῖς 
λαμπάδα θεωρὸν εἰκάδων ὕψεται ἐννύχιος 
ἄυπνος ὥν, ὅτε καὶ Διὸς ἀστερωπὸς 
ἀνεχόρευσεν αἰθήρ, χορεύει δὲ σελάνα. 
Bacchus is lord and leader of the 
sights and sounds of night. The stars 


in their courses hold revel with his 
torch-bearers ; the voices of the night 
are wakened by their shouting. 


“ΑἸ those shining worlds above, 
In mystic dance began to move.” 
ConGREVE’s Hymn to Harmony. 


1149. wat Διὸς γένεθλον : appos. ; 
son of Zeus, his offspring ; as if it were 
ἐκ Διὸς γεγὼς παῖς. 

1151. Θυίαισιν : the Bacchantes. 
Cf. 0. T. 211 £., Βάκχον εὔιον Μαινάδων 
ὁμόστολον. 

1152. σέ: obj. of χορεύουσι = cele- 
brate in choral dance. Cf. O. T. 10938, 
σὲ χορεύεσθαι πρὸς ἡμῶν. Eur. Herc. 
Fur. 871, τάχα σ᾽ ἐγὼ μᾶλλον χορεύσω. 
- μαινόμεναι: frenzied, 

1154. ταμίαν: the ruler ; the one who 
directs their movements. —”Iaxxov: 
this name was applied to Bacchus 
esp. in the mystic celebration of his 
worship, and prop. signifies the one 
who is addressed with loud huzzahs 


(ἰαχή). 





ANTITONH. 139 
Ninto Scene. MeEsseNGER. AFTERWARDS EURYDICE AND 
ATTENDANTS. 
"E€odos. 
AITEAOS. 


1166 


Κάδμου πάροικοι καὶ δόμων ᾿Αμφίονος, 
μου πάρ pov ᾿Αμ 


> » - oe 4 A 4 9 ἃ 3 ’ ’ὔ 
οὐκ ἔσθ᾽ ὁποῖον στάντ᾽ ἂν ἀνθρώπου βίον 


ς Το > ἃ 4 ’ , 
οὔτ᾽ αἰνέσαιμ᾽ ἂν οὔτε μεμψαίμην ποτέ. 


τύχη γὰρ ὀρθοῖ καὶ τύχη καταρρέπει 
τὸν εὐτυχοῦντα τὸν τε δυστυχοῦντ᾽ ἀεί, 


1155. The messenger enters the 
scene at the left. His part is played 
by the actor who had represented in 
turn Ismene, Haemon, and the Guard. 
With mournful reflections of a gen- 
eral character, he prepares the way 
for the recital of the calamities that 
have happened, and leads the mind 
of the spectator back from the joy- 
ful elation awakened by the song 
and dance of the chorus to a state of 
sorrow and gloomy foreboding. — 
δόμων : the Thebans dwell by the side 
of (παρ-) the citadel that was founded 
by Cadmus and afterwards inhabited 
by Amphion ; hence Thebes was often 
called the city of Cadmus and Am- 
phion. Cf. Sen. Herc. Fur. 272, Cad- 
mea proles civitasque Am- 
phionis. 

1156. “Nemo ante mortem 
beatus.”—ordvra : while it (still) 
stands (erect). 1158 is included in the 
figurative expression. The subst. is 
assimilated to the rel., instead of οὐκ 
ἔστι ποτὲ Bios ὅποῖον.--- ΤῊ 6 accumula- 
tion of negs. is due to the fact that 
οὐκ ἔσθ᾽ ὑποῖος = οὐδείς. Cf. Plat. 
Apol. 81 6, οὐ γὰρ ἔστιν ὅστις ἀνθρώπων 
σωθήσεται, οὔτε ὑμῖν οὔτε ἄλλῳ οὐδενὶ 


πλήθει ἐναντιούμενος. So W. But the 
full force of ὁποῖον στάντα does not 
come out in this interpretation, since 
στῆναι may have the figurative sense 
of be conditioned, be situated. Cf. Aj. 
950, οὐκ ἂν τάδ᾽ ἔστη τῇδε, μὴ θεῶν μέτα. 
The sent. may be equiv. to οὐκ ἔστι βίος 
ὁποῖος ἂν στῇ ὃν κτέ. So Ellendi ex- 
plains: οὐκ ἔστι βίος τοιοῦτος ὥστε ἐπαι- 
νέσαιμ᾽ ἂν στάντα ὁποιονοῦν. The sense 
then is, “there is no life, whatever be 
its state, that I can praise.” The addi- 
tional phrase οὔτε μεμψαίμην is closely 
related to the thought, but expands 
the proverb of the mutability of for- 
tune, which 1158 f. then amplifies. For 
a similar sentiment, cf. Phil. 802 ἔ. 

1158. καταρρέπει : causes to sink. 
ῥέπειν is usually intr.; but trans. in 
Aesch. Eum. 875, οὔτ᾽ ἂν δικαίως τῇδ᾽ 
ἐπιρρέποις πόλει μῆνίν τιν᾽ ἢ κότον Tw 
ἢ βλάβην. Theogn. 157, Ζεὺς τὸ τά- 
λαντον ἐπιρρέπει ἄλλοτε ἄλλως. For 
the sentiment, ἢ ΄Ν 


“ΤῸ Fortune give immortal praise, 
Fortune deposes, and can raise.” 
GRANVILLE’S British Enchanters, iii. 3. 


1159. ἀεί: belongs to both verbs, 
and at the same time to the partics. 


14 ΣΟΦΟΚΛΕΟΥΣ 


1160 καὶ μάντις οὐδεὶς τῶν καθεστώτων βροτοῖς. 
Κρέων γὰρ ἦν ζηλωτός, ὡς ἐμοί, ποτέ, 
σώσας μὲν ἐχθρῶν τήνδε Καδμείαν χθόνα 
λαβών τε χώρας παντελῆ μοναρχίαν 
ηὔθυνε, θάλλων εὐγενεῖ τέκνων σπορᾷ" 


1166 καὶ νῦν ἀφεῖται πάντα. 


τὰς γὰρ ἡδονὰς 


ὅταν προδῶσιν ἄνδρες, οὐ τίθημ᾽ ἐγὼ 

ζῆν τοῦτον, ἀλλ᾽ ἔμψυχον ἡγοῦμαι νεκρόν. 
’ Ν > > 4 4 

πλούτει TE γὰρ κατ οἶκον, εἰ βούλει, μέγα, 


καὶ ζῆ τύραννον σχῆμ᾽ ἔχων: ἐὰν δ᾽ ἀπῇ 
ττοτούτων τὸ χαίρειν, τἄλλ᾽ 


1160. τῶν καθεστώτων: of the things 
that are established; i.e. whether the 
things that now are will remain per- 
manent or not. “There is no prophet 
to mortals of that which is destined 
for them.” Cf. Aj. 1419, οὐδεὶς μάντις 
τῶν μελλόντων. But in this citation 
the point of view is changed from 
the permanence of the present to the 
changed conditions which the future 
may bring. 

1161. ὡς ἐμοί: sc. ἐδόκε. Cf. Aj. 
395, ἔρεβος, ὦ φαεννότατον, ὡς ἐμοί. 
Eur. Jon, 1519, τὸ γένος οὐδὲν μεμ- 
πτόν, ὡς ἡμῖν, τόδε. 

1162. ἐχθρῶν: gen. of separation. 
Cf. Phil. 919, σῶσαι κακοῦ. 

1163 f. λαβών re: Creon was fa- 
vored by fortune both in his public 
station and in his private life; hence 
σώσας μέν should have corresponding 
to it θάλλων δέ (λαβών τε simply add- 
ing an additional fact to the first rea- 
son), but the regularity of the sent. is 
broken by εὔθυνε. --- παντελῆ : see on 
1016. 

1165. ἀφεῖται: is lost. 

1166. προδῶσιν: forfeit. Cf. Eur. 
Ale. 201, κλαίει ἄκοιτιν, καὶ μὴ προδοῦ- 
ναι λίσσεται τἀμήχανα (ζητῶν. --- τίθημι 


> ~ ΄-“ 
ἐγὼ καπνοῦ σκιᾶς 


xré.: the Schol. explains by οὐ τίθημι 
ἐν τοῖς ζῶσι τὸν τοιοῦτον " οἷον, οὐ νο- 
μίζω Civ ἐκεῖνον τὸν ἄνδρα ὃν ἂν προδῶ- 
σιν αἱ ἡδοναί. 

1167. τοῦτον, νεκρόν: sing., as 
though ἀνήρ had preceded. The con- 
trary change from sing. to plur. is 
found in 709, 1022. For the senti- 
ment, ef. Simon. Frg. 71, tis yap ἅδο- 
vas ἄτερ θνατῶν βίος ποθεινὸς ἢ ποία 
τυραννίς; τᾶς δ᾽ ἄτερ οὐδὲ θεῶν ζαλωτὸς 
αἰών. An imitation of the passage 
by Antiphanes is found in Stobaeus, 
Flor. 63, 12, εἰ yap ἀφέλοι τις τοῦ 
βίου τὰς ἡδονὰς καταλείπετ᾽ οὐδὲν ἕτε- 
pov ἢ τεθνηκέναι. Cf. 

“ Whose life with care is overcast, 

That man’s not said to live, but last.” 
Herrick’s Verses to Mr. Wicks. 


1168. κατ᾽ οἶκον: where treasures 
are kept. —péya: adv. with πλούτει. 

1169. τύραννον σχῆμα : lordly state. 

1170. τούτων: gen. of separation 
with ἀπῇ. The reference is to this 
wealth and pomp just spoken of. — 
καπνοῦ σκιᾶς : gen. of value or price. 
This expression was proverbial. C7. 
Phil. 946, κοὺκ οἶδ᾽ ἐναίρων νεκρὸν ἢ 
καπνοῦ σκιάν. Aesch. Frg. 390, τὸ 





ANTITONH. 


141 


οὐκ ἂν πριαίμην ἀνδρὶ πρὸς τὴν ἡδονήν. 


ΧΟΡΟΣ. 


τί δ᾽ αὖ τόδ᾽ ἄχθος βασιλέων ἥκεις φέρων; 


ΑΓΓΕΛΟΣ. 


τεθνᾶσιν: οἱ δὲ ζῶντες αἴτιοι θανεῖν. 


ΧΟΡΟΣ. 


Ν ’ ’ δὲ Ψ. 6 , ’ 
καὶ τίς φονεύει, τίς δ᾽ ὁ κείμενος ; λέγε. 


ΑΓΓΈΛΟΣ. 


1176 Αἵμων ὄλωλεν - αὐτόχειρ δ᾽ αἱμάσσεται. 


ΧΟΡΟΣ. 


πότερα πατρῴας ἢ πρὸς οἰκείας χερός; 


βροτεῖον σπέρμα πιστὸν οὐδὲν μᾶλλον ἢ 
καπνοῦ σκιά. 

1171. οὐκ ἂν... ἀνδρί: 7 would not 
buy from a man. ἄἂνδρί is a dat. of in- 
terest. 
πρίωμαί σοι τὰ χορίδια; So δέχεσθαί 
τί τινι-- to receive something from some 
one.—mpos: in view of, in comparison 
with. Cf. Eur. Frg. 96, οὐδὲν ηὑγένεια 
πρὸς τὰ χρήματα. Ton, 1510, μηδεὶς 
δοκείτω μηδὲν ἄελπτον εἶναι πρὸς τὰ 
τυγχάνοντα νῦν. 

1172. αὖ: again; i.e. after we have 
seen Antigone condemned to death 
and Haemon made angry.— τόδε: see 
on 7.— βασιλέων : of the royal house. 
Children of the king are often called 
βασιλεῖς. 

1173. τεθνᾶσιν: sc. βασιλεῖς. He 
means Antigone and Haemon. — 
αἴτιοι: the full const. is, αἴτιοί εἶσι 
τοῦ θανεῖν. See GMT. 749, for the 
omission of the art. with the inf. Cf 
Trach. 1233, ἢ μητρὶ θανεῖν μόνη pe- 
ταίτιος. 


Cf. Ar. Acharn. 812, πόσου. 


1174. φονεύει: is the slayer. —o 
κείμενος : the slain. Cf. Aj. 989, τοῖς 
ἐχθροῖσί τοι φιλοῦσι πάντες κειμένοις 
ἐπεγγελᾶν. From the account that 
follows, it is evident that Eurydice, 
being about to go forth with her 
attendants, was at the door of the 
palace, and heard the announcement 
of the messenger in 1175; but, over- 
come by the sudden news of the 
dreadful event, she is for the moment 
bereft of her senses (1188), and does 
not appear until 1180. 

1175. αὐτόχειρ : could be taken by 
the Chorus in the general sense also 
of murdered by one of his kinsmen; 
hence the following question. Cf 
Xen. Hell. vi. 4. 35, αὐτὸς (᾿Αλέξανδρος) 
αὖ ἀποθνήσκει, αὐτοχειρίᾳ μὲν ὑπὸ τῶν 
τῆς γυναικὸς ἀδελφῶν. Cf. also the 
use οὗ αὐθέντης. Notice the parono- 
masia in Αἵμων aiudooerat. 

1176. πρός : belongs to both clauses. 
See on 367.—olxelas: here used in 
the sense of ἴδιος. 


142 ΣΟΦΟΚΛΕΟΥΣ 


ΑΓΓΈΛΟΣ. 


ΠΝ Ἁ ε A“ ‘ , , 
αὐτὸς πρὸς αὑτοῦ, πατρὶ μηνίσας φόνου. 


ΧΟΡΟΣ. 


> 4 Ἂν ε ¥y > 3 θὸ ¥ 
ὦ μᾶντι, TOUTOS ὡς ap ὀρῦὕον HYVaas. 


ΑΓΓΕΛΟΣ. 


ὡς ὧδ᾽ ἐχόντων τἄλλα βουλεύειν πάρα. 


ΧΟΡΟΣ. 


1180Kal μὴν ὁρῶ τάλαιναν Ἑὐρυδίκην ὁμοῦ, 


δάμαρτα τὴν Κρέοντος" ἐκ δὲ δωμάτων 


ἤτοι κλύουσα παιδὸς ἢ τύχῃ πάρα. 


ΕΥ̓ΡΥΔΙΚΗ. 


> , > , a , > , 

ὦ πάντες ἀστοί, τῶν λόγων ἐπῃσθόμην 
A »» ’ » , »“ 

πρὸς ἔξοδον στείχουσα, Παλλάδος θεᾶς 


1177. φόνου : because of the murder 
(of Antigone). φόνος is murder by 
shedding of blood, and is used to por- 
tray the strong feeling of Haemon. 

1178. ὡς : =how; exclamatory. The 
allusion is to the prediction in 1078 ff. 
- ἤνυσας : ἀνύειν is used of fulfilling 
a word. Cf. Ο. T.720f.,’AwéAAwy οὔτ᾽ 
ἐκεῖνον ἤνυσεν φονέα γενέσθαι πατρὸς 
οὔτε Λάιον πρὸς παιδὸς θανεῖν. O. C. 
453, τὰ ἐξ ἐμοῦ παλαίφατα μαντεῖα, ἁμοὶ 
Φοῖβος ἤνυσέν ποτε. 

1179. ὡς ὧδ᾽ ἐχόντων: sc. τῶνδε. 
The gen. absol. without subj. is freq. 
in both prose and poetry. See G. 
1568; H. 972 a. For the use of 
ws, see G. 1574; H. 978. Cf. Aj. 
981, ὡς ὧδ᾽ ἐχόντων πάρα στενάζειν. ---- 
τἄλλα : i.e. how further calamities 
may be averted and the gods may be 
appeased.— πάρα : i.e. πάρεστι, now 
it is the right time, or now it is in 
place. 


1180. καὶ μήν: see on 526. Eury- 
dice comes forth from the palace 
(1174), accompanied by two attend- 
ants (1189), as was customary in the 
case of queens in the representations 
of the Greek stage. 

1182. παιδός : equiv. to περὶ παιδός. 
Cf. O. C. 501, κλύων σοῦ δεῦρ᾽ ἀφίξεται 
ταχύς. Phil. 439, ἀναξίου μὲν φωτὸς 
ἐξερήσομαι. ---- πάρα : here not exactly 
as in 1179, but in the sense οὗ is at 
hand. Cf. O. C. 550, Θησεὺς πάρα. 

1183. πάντες: 1.2. of παρόντες. She 
thus enjoins upon each oné the duty 
of giving her the desired information. 
- τῶν λόγων : your conversation. 

1184. προσήγορος : προσαγορεύειν 
may take two accuss., τὴν Παλλάδα 
προσαγορεύω εὔγματα. Cf. the Hom. 
phrase, ᾿Αθηναίην ἔπεα πτερόεντα mpo- 
σηύδα, and similar expressions. Hence 
with προσήγορος two gens. ; προσήγορος 
Παλλάδος means as suppliant of Pallas, 


ANTITONH. 


143 


1185 ὅπως ἱκοίμην εὐγμάτων προσήγορος. 
καὶ τυγχάνω τε κλῇθρ᾽ ἀνασπαστοῦ πύλης 


χαλῶσα, καί με φθόγγος οἰκείου κακοῦ 
βάλλει δι ὦτων - ὑπτία δὲ κλίνομαι 


δείσασα πρὸς ὃμωαῖσι κἀποπλήσσομαι. 


τιιϑοἀλλ᾽ ὅστις ἦν ὁ μῦθος αὖθις εἴπατε" 


“ Ν » 3 9 
κακῶν γὰρ οὐκ ἄπειρος οὖσ᾽ ἀκούσομαι. 


ΑΓΓΈΛΟΣ. 


> , ’ ’ Ν Ν > A 
ἐγώ, φίλη δέσποινα, καὶ παρὼν ἐρῶ, 


> \ ’ ~ 5 ’ ¥ 
κοὐδὲν παρήσω τῆς ἀληθείας ἔπος. 


τί γάρ σε μαλθάσσοιμ᾽ 


προσήγορος εὐγμάτων, one who offers 
supplications. 

1186 f. καί: connects this with the 
sent. immediately preceding; then 
follow τέ... καί, connecting the two 
parts of this sent. We have here co- 
ordination of sents. instead of subordi- 
nation (παράταξις instead of timdragis). 
Cf. Hdt. iv. 135, νύξ τε ἐγένετο καὶ 
Δαρεῖος ἐχρᾶτο τῇ γνώμῃ ταύτῃ. Xen. 
Anab. i. 8. 1, καὶ ἤδη τε ἣν ἀμφὶ ἀγορὰν 
πλήθουσαν, καὶ πλησίον ἦν 6 σταθμός. 
Ibid. iv. 6.2, καὶ ἤδη τ᾽ ἦν ἐν τῷ τρίτῳ 
σταθμῷ καὶ Χειρίσοφος αὐτῷ ἐχαλεπάνθη. 
This parataxis gives to the account 
animation, and makes manifest the 
anxious haste of the queen. — ava- 
σπαστοῦ πύλης: Eurydice wished to 
go forth to the altar of Zeus. The 
leaves or valves of the door were 
secured on the inside by means of a 
long bolt which passed across the 
door. This bolt must be pushed back 
or loosened (χαλᾶν), and then the door 
was thrown or pushed out (ἀνασπᾶν) ; 
thus ἀνασπαστοῦ is used proleptically, 
i.e. “ when I was loosening the bolt of 
the door so that it flew open.” The 
opposite is ἐπισπᾶν = draw to, shut, 


x & 3 σ΄ 
αν @WV ες υστερον 


like ἐπιρράττειν. Cf. Ο. T. 1244, πύλας 
ἐπιρράξασ᾽ ἔσω. ---- This sense of ἀνα- 
σπαστοῦ, though not exact, seems 
warranted by its use in other places. 
Cf. Polyb. v. 39. 4, ὥρμησαν πρὸς τὴν 
ἄκραν, ὧς ἀνασπάσοντες ταύτης Tas πυλί- 
das. Cf. also Aj. 802, λόγους ἀνέσπα 
=he uttered words. Eur. Med. 1381, 
τύμβους ἀνασπῶν. 

.1188. δι᾽ ὥτων : the sound penetrates 
her ears. Cf. El. 737, ὀξὺν δι᾽ ὥτων 
κέλαδον ἐνσείσας θοαῖς πώλοις. 

1189. πρὸς δμωαῖσι: 1.6. she falls 
in her swoon backwards into the arms 
of her attendants. 

1190. αὖθις εἴπατε: tell me again. 
She vainly hoped she had not heard 
correctly at first (1183). 

1191. κακῶν : obj. gen. after the adj. 
ἄπειρο. See G, 1141; H. 753 d. 
—ovK ἄπειρος: i.e. well versed in, 
an instance of litotes. 

1192. παρών: since I was present 
there. The pres. partic. represents an 
impf. here, and is freq. so used. Cf. 
O. C. 1587, ὡς elpwe, καὶ σύ που παρὼν 
ἔξοισθα. Aesch. Pers. 267, παρὼν φρά- 
σαιμ᾽ ἂν of ἐπορσύνθη κακά. 

1194. ὧν: se. τούτοις as antec. The 


144 ΣΟΦΟΚΛΈΟΥΣ 


τἰϑαψεῦσται φανούμεθ᾽; ὀρθὸν ἁλήθει᾽ ἀεί. 
ἐγὼ δὲ σῷ ποδαγὸς ἑσπόμην πόσει 


πεδίον ἐπ᾽ ἄκρον, ἔνθ᾽ ἔκειτο νηλεὲς 


, “~ ’, ¥ 
κυνοσπάρακτον σῶμα Πολυνείκους ἔτι" 


καὶ τὸν μέν, αἰτήσαντες ἐνοδίαν θεὸν 
1900 Πλούτωνά τ᾽ ὀργὰς εὐμενεῖς κατασχεθεῖν, 

λούσαντες ἁγνὸν λουτρόν, ἐν νεοσπάσιν 

θαλλοῖς ὃ δὴ ᾿᾽λέλειπτο συγκατήθομεν, 


Ἁ 4 > / > ’ A 
καὶ τύμβον ὀρθόκρανον οἰκείας χθονὸς 


χώσαντες, αὖθις πρὸς λιθόστρωτον κόρης 


gen. after ψεῦσται, as often with ψεύ- 
δεσθαι. Cf. Plat. Apol. 22 ἃ, τούτου 
οὐκ ἐψεύσθην. 

1195. φανούμεθα: see on 1092. --- 
ὀρθόν: safe. Cf. Ο. T. 695, κατ᾽ ὀρθὸν 
οὐρίσας, waft in a safe course. The 
pred. adj. is in the neut., although its 
subst. is fem. See G. 925; H. 617. 
Cf. βαρύ, 1251. 

1196. δέ: points to a slight ellipsis, 
ἣν δὲ τὸ πρᾶγμα τοιοῦτο: ἐγὼ κτέ. --- 
ποδαγός : attendant, companion. The 
tragedians use the forms with a in the 
compounds of ἄγω (e.g. ὁδαγός, κυνα- 
yés), except in ἀρχηγός, στρατηγός, 
κυνηγέτης, and their derivatives. 

1197. ἐπ᾽ ἄκρον: see on 1110. 

1199. τὸν μέν: that one; obj. of 
λούσαντες.---ἐνοδίαν θεόν : goddess of 
the cross-roads. Hecaté is meant, Lat. 
Trivia. Cf. Soph. Frg. 490, τῆς 
civodlas Ἑκάτης. Hecate is identified 
partly with Artemis and partly with 
Persephone as goddess of the lower 
world. She and Pluto are invoked 
because to them it is esp. offensive 
that the body of Polynices is left 
unburied. At Athens there were 
many small statues of Hecate placed 
before the houses and at the crossings 
of the streets. 


1200. εὐμενεῖς : belongs to θεόν and 
Πλούτωνα, and is proleptic; that they 
would restrain their anger and be gra- 
cious. Cf. El. 1011, κατάσχες ὀργήν. 

1201. λουτρόν : cognate accus. ΟΝ 
1046. Trach. 50, πολλὰ ὀδύρματα τὴν 
Ἡράκλειον ἔξοδον γοωμένην. 

1202. ἐν νεοσπάσιν θαλλοῖς : with 
newly-plucked boughs. Olive boughs 
are prob. meant, which were used for 
the funeral pyres, as Boeckh shows 
from Dem. xliii. 71. Cf O. C. 474, 
where, as here, θαλλοί is found with- 
out expletive of olive boughs; in 
that instance used to twine around 
ἃ κρατήρ. 

1203. οἰκείας χθονός : of his native 
soil. Cf. Aj. 859, ὦ γῆς ἱερὸν οἰκείας 
πέδον Σαλαμῖνος. To be buried in the 
soil of one’s native land was the de- 
sire of all. The messenger makes 
prominent that this should be the 
portion of Polynices as a partial 
atonement. 

1204f. αὖθις: again, then, as con- 
trasted with τὸν μὲν «ré. 1199. Cf. 167. 
- πρὸς vupdetov εἰσεβαίνομεν : πρός im- 
plies a verb of motion; “we went up 
to and proceeded to enterin” (impf.). 
Cf. 0. C.125, προσέβα οὐκ ἄν mor’ ἄλσος 
és. — λιθόστρωτον νυμφεῖον κοῖλον : 


ANTITONH. 


145 


1205 νυμφεῖον Αἰιδου κοῖλον εἰσεβαίνομεν. 


“ > ¥ > a 4 
φωνῆς δ᾽ ἄπωθεν ὀρθίων κωκυμάτων 


΄ > / > Ν ’ὔ 
κλύει τις ἀκτέριστον ἀμφὶ παστάδα, 


καὶ δεσπότῃ Κρέοντι σημαίνει μολών " 
τῷ δ᾽ ἀθλίας ἄσημα περιβαίνει βοῆς 


1210 ἕρποντι μᾶλλον ἄσσον, οἰμώξας δ᾽ ἔπος 


ἵησι δυσθρήνητον - ὦ τάλας ἐγώ, 


> | 4 3 , 
ap ELLE μαντις ; αρα δυστυχεστάτην 


κέλευθον ἕρπω τῶν παρελθουσῶν ὁδῶν ; 


παιδός με σαίνει φθόγγος. 


᾿ ἀλλὰ πρόσπολοι, 


y+ > > A Ν ΄ ΄ 
1215\T ἄσσον ὠκεῖς, καὶ παραστάντες τάφῳ 


the hollow bridal-chamber paved with 
stones. The tomb in which Antigone 
was imprisoned, to judge from the 
description here given, was a cavern 
excavated in the side of a hill or 
hewn into the rock (ef. 774), some- 
what like the so-called treasury of 
Atreus near Mycenae, and other vault- 
like tombs found on or near the sites 
of ancient cities. — νυμφεῖον “Αιδου : 
the two form one idea (like our word 
death-bed), on which κόρης depends. 
For the idea, ¢f. 816, 891. 
1206f. Const. ἄπωθεν κλύει τις φωνῆς 
ὀρθίων κωκυμάτων. ὄρθιος means loud, 
shrill. Cf. El. 683, ὀρθίων κηρυγμάτων. 
The messenger uses the pres. in order 
to make the scene as vivid as possible. 
1207. ἀκτέριστον παστάδα : un- 
consecrated tomb (lit. chamber). So 
called because Antigone, by being, as 
it were, buried alive, failed of the 
proper κτερίσματα of the dead. 
1208. μολών : adds to the vividness. 
1209. τῷ δέ: to this one; dat. of in- 
terest with περιβαίνει. Cf. Hom. 7|. 
xvii. 80, Πατρόκλῳ περιβά-. .---- ἀθλίας 
ἄσημα βοῆς: an indistinct cry of dis- 
tress. The expression is equiv. to 


ἀθλία ἄσημος Bon. Cf. 1265. Ο. T. 
1474, τὰ φίλτατ᾽ ἐκγόνοιν euoiv. — περι- 
βαίνει : surrounds; the idea is, that it 
fills his ears, it encompasses him on 
every hand. Cf. Hom. Od. vi. 122, 
ὥς τέ we κουράων ἀμφήλυθε ath. Id. 
i. 351, ἀοιδήν, ἥτις ἀκουόντεσσι νεωτάτη 
ἀμφιπέληται. 

1210. μᾶλλον ὦσσον : a double 
comp. is. occasionally found both in 
prose and in poetry. Cf Aesch. Sept. 
673, μᾶλλον ἐνδικώτερος. Eur. Hee. 
377, μᾶλλον εὐτυχέστερος. 

1213. παρελθουσῶν : see on 102. 

1214. σαίνει : originally used of 
the wagging of a dog’s tail; hence 
make signs of recognition; here it may 
be rendered touches, agitates, i.e. by 
a feeling of recognition. Cf Eur. 
Hipp. 862 f., καὶ μὴν τύποι ye σφενδόνης 
χρυσηλάτου τῆς οὐκέτ᾽ οὔσης τῆσδε 
προσσαίνουσί με. 

1215. ὠκεῖς: pred. adj. used in- 
stead of an adv. See G. 926; H. 619. 
The attendants, being younger and 
swifter, precede the king. Perhaps 
also he lags somewhat behind through 
a vague consciousness that a fearful 
spectacle awaits him, that he is al- 


140 


ΣΟΦΟΚΛΈΟΥΣ 


ἀθρήσαθ᾽, ἁρμὸν χώματος λιθοσπαδῆ 
δύντες πρὸς αὐτὸ στόμιον, εἰ τὸν Αἵμονος 
φθόγγον συνίημ᾽, ἢ θεοῖσι κλέπτομαι. 
τάδ᾽ ἐξ ἀθύμου δεσπότου κελεύσμασιν 


1220 ἠθροῦμεν - ἐν δὲ λοισθίῳ τυμβεύματι 
τὴν μὲν κρεμαστὴν αὐχένος κατείδομεν, 
βρόχῳ μιτώδει σινδόνος καθημμένην, 
τὸν δ᾽ ἀμφὶ μέσσῃ περιπετῆ προσκείμενον, 
εὐνῆς ἀποιμώζοντα τῆς κάτω φθορὰν 


ready hearing the κωκύματα announced 
in 1079. 

1216. ἀθρήσατε: has for its obj. the 
clause εἰ... κλέπτομαι. --- ἁρμὸν χώμα- 
τὸς xré.: we are to imagine that from 
the vaulted tomb, which is farther in 
the recess of the rocky excavation, 
there runs a passage-way that leads 
to the outermost entrance, which was 
closed by means of one or more large 
stones or by masonry. The apuds is 
the opening or chink in this mound 
(χῶμα) at its entrance, made by draw- 
ing away one or more of the stones 
(λιθοσπαδής5). Creon says accordingly : 
“when you are at the tomb, enter into 
the opening (which he presupposes 
to have been made) of the mound, 
and going up to the very mouth of 
the vault within see whether it is the 
sound of Haemon’s voice that I hear, 
or not.” With λιθοσπαδής, cf. vev- 
ροσπαδὴς ἄτρακτος, Phil. 290. 

1218. θεοῖσι κλέπτομαι : the Schol., 
ἀπατῶμαι ὑπὸ θεῶν. Cf. 681. 

1219. ἐκ δεσπότου κελεύσμασιν : 
at the commands sb gmg 2 Jrom our 
lord. See on 95. Cf. O. T. 310, ἀπ’ 
οἰωνῶν φάτιν. 

1220. λοισθίῳ τυμβεύματι: the in- 
nermost part of the tomb. 

1221. τὴν μέν: Antigone; con- 
trasted with τὸν δέ (1223), Haemon. 


-- αὐχένος: by the neck. Cf. Hom. 
Il, xiii. 383, ποδός ἕλκε κατὰ κρατερὴν 
ὑσμίνην ἥρως ᾿Ιδομενεύς. 

1222. βρόχῳ μιτώδει κτέ. : fastened 
(sc. to the roof) by a thread-woven 
noose of fine linen. This may have 
been either her girdle, or, more likely, 
her veil.— καθημμένην : the Schol., 
τὸν τράχηλον δεδεμένην. Iocasta in the 
Oedipus Tyrannus, and Phaedra in the 
Hippolytus of Eur., are other well- 
known instances of hanging. 

1223. μέσσῃ: her waist; with oo 
metri gratia. Cf. 1236. — περι- 
metry: pred., 1.6. so that he embraced. 


-From 1237-1240 it is evident that 


Antigone’s body lay prostrate on the 
ground. The attendants could not 
have seen Antigone suspended, but 
they inferred that this was the man- 
ner of her death from the noose that 
was still around her neck. It is also 
naturally inferred that the first thing 
that Haemon did was to unfasten the 
noose from the ceiling, that he might 


‘ save Antigone, if possible, from 


death. 

1224. εὐνῆς κτέ. : lamenting the ruin 
of his bridal that was only to be found 
in death (τῆς κἀτω. Cf. 1241. W. 
and others take εὐνή here, like λέχος, 
in the sense of bride, citing Eur. Andr. 
907, ἄλλην tw’ εὐνὴν ἀντὶ σοῦ στέργει 





ΑΝΤΊΓΟΝΗ. 


147 


1225 καὶ πατρὸς ἔργα καὶ τὸ δύστηνον λέχος. 
ε > ε ε aA Ν > 4 » 
ὁ δ᾽ ὡς ὁρᾷ σφε, στυγνὸν οἰμώξας ἔσω 
χωρεῖ πρὸς αὐτὸν κἀνακωκύσας καλεῖ" 


> nw es » » ,ὕ 
ὦ τλῆμον, οἷον ἔργον εἴργασαι" τίνα 
A » > ΨᾺ a 8 0 4 
vow ἔσχες; ἐν τῷ συμφορᾶς διεφθάρης; 
1230 ἔξελθε, τέκνον, ἱκέσιός σε λίσσομαι. 


Ἀ » 5» ’ 3, 4 c “ 
τὸν δ᾽ ἀγρίοις ὄσσοισι παπτήνας ὃ παῖς, 


4 , 50." > , /, 
πτύσας προσώπῳ κοὐδὲν ἀντειπών, ξίφους 


ἕλκει διπλοῦς κνώδοντας - ἐκ δ᾽ ὁρμωμένον 


πατρὸς φυγαῖσιν Human: εἶθ᾽ ὁ δύσμορος 


1235av0T@ χολωθείς, ὥσπερ εἶχ᾽, ἐπενταθεὶς 


ἤρεισε πλευραῖς μέσσον 


πόσις; But there is no need of taking 
it there any more than here in the 
sense of person. 

1225. λέχος: bride. “So Lat. lec- 
tus, Cf. Propert. ii.6,23, Felix Ad- 
meti conjux et lectus Ulixis. 
Cf. Eur. El. 481, σὰ λέχεα = thy spouse. 
Haemon commiseratur se ip- 
sum, patrem, sponsam.” Weckl. 

1226. ὁ δέ: 1.6. Creon.— ode: Le. 
Haemon. See on 44. 

1229. νοῦν ἔσχες : what thought had 
you? A colloquial phrase like our 
“what possessed you to do this? ” — 
τῷ: 1.6. τίνι; the following gen. limits 
it. Cf. Aj. 314, ἐν τῷ πράγματος-. --- 
év: with, by means of. See on 962. 

1231. τόν: obj. of πτύσας as well 
as of παπτήνας. 

1232. πτύσας προσώπῳ : lit. spurn- 
ing him by his face, i.e. with abhorrence 
in his countenance. W., not so well, 
takes προσώπῳ as dat. of direction, as 
if it were, “casting a look of con- 
tempt at his (Creon’s) countenance. 
Cf. Plato Euthyd. 275e, μειδιάσας τῷ 
προσώπῳ, with a smile upon his face. — 
κοὐδὲν ἀντειπών : this is a fine touch. 


» ΕῚ ΓΑ ῆς 

ἔγχος: ἐς δ᾽ ὑγρὸν 

It is with a look alone that Haemon 
answers his father. Cf Eur. Phoen. 
1440, φωνὴν μὲν οὐκ ἀφῆκεν, ὀμμάτων 
δ᾽ ἄπο προσεῖπε δακρύοις. 

1233. In a frenzy of passion, and 
bereft of judgment through grief, 
Haemon draws his sword to strike 
his father. But the next moment he 
is stung with a feeling of self-reproach 
(αὑτῷ χολωθείς). Unwilling to survive . 
his betrothed he is driven to self-de- 
struction, as he predicted in 751.— 
κνώδοντας : the cross-pieces (or prongs) 
of a sword, placed usually where the 
blade is joined with the hilt. In Aj. 
1025, Teucer says to his brother, who 
has thrown himself upon a sword, πῶς 
σ᾽ ἀποσπάσω τοῦδ᾽ αἰόλου κνώδοντος; ; — 
ἐκ : join with ὁρμωμένου. 

1234. φυγαῖσιν : dat. of means with 
ἐξορμωμένου. 

1235. ὥσπερ εἶχε: cf 1108. Hae- 
mon held the sword in his hand, as 
ὥσπερ εἶχε and ἤρεισε show, and 
stabbed himself. The ῥῆσις ἀγγελική 
is fond of giving minute details, as 
the guard in 430f. - 

1236. ἤρεισε κτέ.: cf. Pind. Pyth. 


148 


ΣΟΦΟΚΛΈΟΥΣ 


ἀγκῶν᾽ ἔτ᾽ ἔμφρων παρθένῳ προσπτύσσεται" 
καὶ φυσιῶν ὀξεῖαν ἐκβάλλει ῥοὴν 
λευκῇ παρειᾷ φοινίου σταλάγματος. 

1940 κεῖται δὲ νεκρὸς περὶ νεκρῷ, τὰ νυμφικὰ 
τέλη λαχὼν δείλαιος ἔν γ᾽ ἽΛιδου δόμοις, 
δείξας ἐν ἀνθρώποισι τὴν ἀβουλίαν, 
ὅσῳ μέγιστον ἀνδρὶ πρόσκειται κακόν. 


ΧΟΡΟΣ. 


4 asta > 4 ε ‘ 4 
τί TOUT ἂν εἰκάσειας ; ἢ γυνὴ πάλιν 
1945 φρούδη, πρὶν εἰπεῖν ἐσθλὸν ἣ κακὸν λόγον. 


ΑΓΓΕΛΟΣ. 


καὐτὸς τεθάμβηκ᾽- ἐλπίσιν δὲ βόσκομαι 


x. 51, ἄγκυραν ἔρεισον χθονί. ἔγχος is 
freq. used in the sense of sword also 
by the tragedians. C/. Aj. 658, κρύψω 
τόδ᾽ ἔγχος. --- μέσσον: adv., so that 
it should strike the middle of his 
body. Some connect μέσσον with 
ἔγχος, ie. half its length, up to its 
middle. 

1236 f. és δ᾽ ὑγρόν «ré.: he clung to 
the maiden enfolding her in his slack- 
ening arm. — és ἀγκῶνα : as if λαβὼν or 
some such verbal idea were in mind. 
W. takes ὑγρὸν ἀγκῶνα of the arm of 
Antigone, i.e. “he fell into her arm,” 
which lay outstretched ; but this does 
not fit so well with προσπτύσσεται. 
For ὑγρός = relaxing, languid, cf. Eur. 
Phoen. 1439, of the dying Eteocles, 
ἤκουσε μητρὸς κἀπιθεὶς ὑγρὰν χέρα. 
Tibul. i. 1. 60, moriens defici- 
“ente manu. 

1238f. Const. ὀξεῖαν ἐκβάλλει ῥοὴν 
φοινίου σταλάγματος παρειᾷ (παρθένου). 
Cf. Aesch. Agam. 1889, κἀκφυσιῶν 
ὀξεῖαν αἵματος σφαγὴν βάλλει μ᾽ ἐρεμνῇ 


ψακάδι φοινίας δρόσου. --- φοινίου στα- 
λάγματος: of gory drops. —mwapaq: 
dat. of direction. 

1240. The variable quantity of the 
penult in véxpos is to be noticed. Cf 
Eur. Phoen, 881, πολλοὶ δὲ νεκροὶ περὶ 
véxpois 

1241. τέλη λαχών : having obtained 
his nuptial rites. The marriage rite 
was sometimes called τέλος. “They 
have become united (σύνευνοι) in 
Hades.” 

1242, τὴν ἀβουλίαν: by prolepsis 
obj. of δείξας, instead of subj. of πρόσ- 
κειται. The ἀβουλία is that of Creon, 
who is the cause of the death of both. 
Speechless, with her horrible resolve 
fully made, Eurydice withdraws into 
the palace. So Iocasta, O. T. 1075, 
and Deianira, Trach. 813, leave the 
stage in silence. 

1244. τοῦτο: sc. εἶναι. “ What do 
you think is the meaning of this con- 
duct?” 

1246. ἐλπίσιν βόσκομαι: c/. 897. 


ANTITONH. 149 


¥ , ΄ > ΄ ΄ 
αχὴ τεκνου κλύουσ αν ες 7 ὁλιν yoous 


> > ’ 5» 2. 4 ἈΝ ’ » 
οὐκ ἀξιώσειν, ἀλλ᾽ ὑπὸ στέγης ἔσω 


Spwats προθήσειν πένθος οἰκεῖον στένειν " 


’ Ν 5 bf 4 ε /, 
1250 YYVORNS yep ουκ απειρος, ὥσθ᾽ αμαρτανειν. 


ΧΟΡΟΣ. 


> > > Ν 3 > 4 > »¥ Ν Ν 
οὐκ οἷδ᾽- ἐμοὶ δ᾽ οὖν ἥ T ἄγαν σιγὴ βαρὺ 


δοκεῖ προσεῖναι χὴ μάτην πολλὴ βοή. 


ΑΓΓΕΛΟΣ. 


> eas WW ; , \ , 
ἀλλ εἰσόμεσθα, μη τι και κατασχέετον 


κρυφῇ καλύπτει καρδίᾳ θυμουμένῃ, 


1255dduous παραστείχοντες. 


εὖ γὰρ οὖν λέγεις" 


XN ~ » , > a A ΄ 
καὶ τῆς ἄγαν γάρ ἐστί που σιγῆς βάρος. 


1250. W. retains this verse. 


1247. és πόλιν: in the presence of 
the city, 1.6, in public. Thus Electra 
(ΕἸ. 254) makes excuse to the Chorus 
for her public lamentation, for which 
she is chided by her sister and mother 
(Εἰ. 328, 516). Ajax says to his wife 
(Aj. 579), δῶμα πάκτου μηδ᾽ ἐπισκήνους 
γόους δάκρυε. Tocasta gives vent to 
her grief only after she has entered 
her chamber (cf. Ὁ. T. 1241-50).— 
γόους : obj. of στένειν, which is to be 
taken with ἀξιώσειν as well as with 
προθήσειν. 

1249. Spwats προθήσειν κτέ.: to lay 
upon her servants the task of bewailing 
the sorrow of the household. Cf. Hom. 
Il. vi. 499, ἀμφιπόλους, τῇσίν τε γόον 
πάσῃσιν ἔνωρσεν. 

1250. She is not inexperienced in 
good judgment so that she should com- 
mit a wrong (i.e. lay violent hands on 
herself}. ἁμαρτάνειν is used abs. here, 
as it oftenis in poetry and prose. Cf. 


Hom. Od. xiii. 214, Ζεὺς τίνυται, ὅς τις 
ἁμάρτῃ. See App. 

1251. τέ: correlated with καί (x7) 
in the next verse.— βαρύ: see on 
1195. With the thought, cf 

« This dead stillness 
Makes me more apprehend than all the noise 
That madmen raise.” 
LEE’s Cesar Borgia, iii. 1. 

1253 f. μὴ καλύπτει : see on 278.— 
κατάσχετον: suppressed, kept back. 

1255. παραστείχοντες : proceeding 
to or into. Cf. Eur. Med. 1137, ἐπεὶ 
παρῆλθε νυμφικοὺς δόμους. Hipp. 108, 
παρελθόντες δόμους σίτων μέλεσθε. 

1256. ydp: usually stands after the 
first or second word of its clause, here 
after the third. Cf. O. T. 1430, τοῖς 
ἐν γένει γάρ. El. 659, τοὺς ἐκ Διὸς γάρ. 
- τῆς ἄγαν σιγῆς: a pred. partitive 
gen. with ἔστι βάρος. --- βάρος : lit. a 
weight, i.e. a grave import. The mes- 
senger follows the queen. He returns 
presently as the ἐξάγγελος. 


150 ΣΟΦΟΚΛΈΟΥΣ 


TENTH SCENE. 


CREON AND MESSENGER. 


ΧΟΡΟΣ. 


καὶ μὴν ὅδ᾽ ἄναξ αὐτὸς ἐφήκει 
μνῆμ᾽ ἐπίσημον διὰ χειρὸς ἔχων, 
> , > ΄Ὁ > > 4 

εἰ θέμις εἰπεῖν, οὐκ ἀλλοτρίαν 


1960 ἄτην, ἀλλ᾽ αὐτὸς ἁμαρτών. 
ΚΡΕΩ͂Ν. 
fy Στροφὴ a. 
ἰώ, 


φρενῶν δυσφρόνων ἁμαρτήματα 


4A , > 
στερεὰ θανατόεντ᾽. 
A 
ὦ κτανόντας TE Kal 


θανόντας βλέποντες ἐμφυλίους. 


1257 ff. The four following verses 
are anapaests spoken by the Cory- 
phaeus in order to announce the ap- 
proach of Creon, who comes accom- 
panying the body of Haemon. With 
this scene may fittingly be compared 
that in Shakespeare’s King Lear, 
where the aged king enters bearing 
the lifeless body of his daughter Cor- 
delia.—xal μήν : cf. 526.—65e: ¢f. 155. 

1258. μνῆμ᾽ ἐπίσημον: the Schol. 
explains by τὸν νεκρόν. The corpse of 
his son is to Creon a manifest token in 
his hands (cf. 1279) that he himself 
has done wrong.— διὰ χειρὸς ἔχων: 
see on 916; but the phrase is to be 
taken figuratively (cf 1345) in the 
sense of possessing. Creon walks with 
faltering step by the side of the bier 
on which the corpse of Haemon has 
been laid, which was represented by 
a veiled figure, as was that of Ajax 
after his suicide. 

1259. εἰ θέμις : the Chorus speak 
still with some timidity and hesita- 


tion; but in 1270 they declare their 
opinion boldly. 

1260. ἄτην : in appos. with μνῆμα. 
Instead of continuing the sent. regu- 
larly GAA’ οἰκεῖον ἁμάρτημα, the poet 
changes the const. 

1261. The dreadful events described 
in this scene, while not occurring in 
open view upon the stage, yet smite 
Creon before our eyes with full force. 
The king is wholly crushed, and 
acknowledges his guilt. The doch- 
miac verses suited, with their con- 
stant change of measure, their retard- 
ing irrational arsis, their resolution of 
long syllables, to represent passion 
and exhaustion, picture the distrac- 
tion of Creon’s mind.— φρενῶν δυσ- 
φρόνων: φρένες which are not really 
φρένες. 

1262. στερεά: stubborn, since they 
sprang from φρένες orepeal. — θανα- 
τόεντα: ἴ.6. θανάτων αἴτια. 

1269 ἢ, ὦ βλέποντες : addressed to 
the Chorus. O, ye beholding, instead of 


ANTITONH. 


1265 


151 


ὦμοι ἐμῶν ἄνολβα βουλευμάτων. 


2\ a ΄ ΄, δ ΄ 
ἰὼ παι, VEOS ve@ ξὺν μόρῳ, 


7 A 7. A 
αἰαι αἱαι, 


ἔθανες, ἀπελύθης, 


ἐμαῖς οὐδὲ σαῖσι δυσβουλίαις. 


ΧΟΡΟΣ. 


τἸῷτοοίμ᾽ ὡς ἔοικας ὀψὲ τὴν δίκην ἰδεῖν. 


ΚΡΕΩΝ. 


Στροφὴ β΄. 


¥ 
οἴμοι, 


ἔχω μαθὼν δείλαιος: ἐν δ᾽ ἐμῷ κάρᾳ 


Ἀ Y ie See , ig ’ > ¥ 
θεὸς τότ᾽ dpa τότε μέγα βάρος μ᾽ ἔχων 
ἔπαισεν, ἐν δ᾽ ἔσεισεν ἀγρίαις ὁδοῖς, 


1265. W. ἰὼ ἐμῶν. 


Alas! ye behold. W. makes ἁμαρτήματα 
(1261) also the obj. of βλέποντες. 
The similarity of sound in κτανόντας 
θανόντας is noticeable. Cf. Phil. 336, 
ὁ κτανών τε χὠ θανών. --- ἐμφυλίους : 
= ἐγγενεῖς. 

1265. ἄνολβα βουλευμάτων : 7.e. ἀνόλ- 
βων βουλευμάτων. Cf. 1209. 

1266. νέος νέῳ: for a similar play 
upon words, cf. 156, 977. νέῳ refers 
to his untimely fate. 

1268. ἀπελύθης : thou didst depart ; 


like the mid. in 1814. Cf Plut. Frg. 


(Wyttenbach, p. 135), ἀπολύεσθαι γὰρ 
τὸν ἀποθνήσκοντα καὶ τὸν θάνατον ἀπό- 
λυσιν καλοῦσιν. Similarly οἴχεται and 
βέβηκε are often used of those who 
have died. 

1270. ot ds: see on 320. ds is 
exclamatory. 

1271. ἔχω μαθών : puts more stress 
upon the duration of effect than the 


simple pf.; having learned, I have it, 
i.e. I know it perfectly well ; he means 
the truth of what the Chorus has just 
said. 

1272. τότε: in contrast with ὀψέ 
above; he means at the time of his 
δυσβουλία. The repetition shows the 
speaker’s intense feeling. Like the 
Homeric heroes, he casts the blame 
of his ἄτη upon a hostile δαίμων, which 
struck his head. 

1273. μέγα βάρος ἔχων : = βαρύνων, 
ἴ.6. with great weight. 

1274. ἔπαισεν : by the expression 
παίειν με ἐν κάρᾳ he means that the 
divinity impaired or distracted his 
mind. —év: separated from its verb, 
i.e. ἐνέσεισεν. See on 977. He drove 
me in wild courses. ὅδός is freq. 
used of a course of conduct. Cf 
Pind. Olymp. vii. 85, πραγμάτων ὀρθὰν 
ὁδόν. 


152 


ΣΟΦΟΚΛΈΟΥΣ 


τϑτδοῖμοι, λακπάτητον ἀντρέπων χαράν. 


φεῦ φεῦ, ὦ πόνοι βροτῶν δύσπονοι. 


ΕΞΑΓΓΈΛΟΣ. 


> , ε ¥ ‘ , 
ὦ δέσποθ᾽, as ἔχων TE καὶ κεκτημένος, 
‘ ‘ Ν aA , ’ ‘ ΠΣ ’ 
τὰ μὲν πρὸ χειρῶν τάδε φέρων τὰ δ᾽ ἐν δόμοις 
¥ 9 ‘ δ ων ’ 
12ὥϑθεοικας KEW καὶ TAX ὄψεσθαι κακα. 


KPEOQN. 


0 »¥ > , a a ¥ 
Tt 5 €OTW AU κακιον, 1) KQKQ@V €TL; 


EZAITEAOS. 


γυνὴ τέθνηκε τοῦδε παμμήτωρ νεκροῦ, 
δύστηνος, ἄρτι νεοτόμοισι πλήγμασιν. 


1281. W. κάκιον ἐκ κακῶν. 


1275. λακπάτητον : proleptic; that 
is trampled under foot. — ἀντρέπων : 
shows apocope of the prep., which is 
not common in Soph. Cf. O. C. 1070, 
ἄμβασις, Aj. 416, ἀμπνοάς; Trach. 838, 
ἄμμιγα, a few times ἀμμένειν, and regu- 
larly κατθανεῖν. 

1276. φεῦ, ὦ: the hiatus is only 
apparent because of the natural pause 
after interjections.— πόνοι ϑύσπονοι. 
cf. 1261, though not exactly the same. 
Here the prefix δυς- simply intensifies 
the idea of πόνος, as in δυστάλας, €.9., 
but in δύσφρων it negatives or gives a 
sinister sense to the idea of φρήν. 

1278f. The attendant, who in 1256 
followed Eurydice into the palace, 
now returns as ἐξάγγελος. The state- 
ment of the principal sent., ds ἔχων 
τε καὶ κεκτημένος (κακὰ) ἔοικας ἥκειν 
is confirmed by the two clauses τὰ 
μὲν. .. φέρων and τὰ 8 ἐν δόμοις; 
but the const. of the latter, if regu- 
lar, would be ὀψόμενος κακά. Instead 


of this, Soph. writes ὄψεσθαι, de- 
pendent on ἔοικας and connected 
by καί with ἥκειν. The structure 
of the sent. seems to imply .that 
Creon comes as if on purpose to 
behold fresh calamity added to his 
former woe.— ἔχων, κεκτημένος : ex- 
presses the fullest possession; the 
obj. to be supplied is κακά. Cf. Plat., 
Rep. 382 Ὁ, ἔχειν τε καὶ κεκτῆσθαι 
ψεῦδος. Cratyl. 393 Ὁ, κρατεῖ τε αὐτοῦ 
καὶ κέκτηται καὶ ἔχει αὐτό.---πρὸ χειρῶν: 
present before you. The Schol. explains 
the sense by ὡς τοῦ Κρέοντος τὸν παῖδα 
βαστάζοντος. Cf. 1258. Eur. Iph. Aul. 
36, δέλτον ἣν πρὸ χερῶν ἔτι βαστάζεις. 

1281. Transl., but what worse evil 
is there again, or what still of evils (re- 
mains untried)? See App. 

1282. παμμήτωρ: belongs to γυνή, 
being in form an adj. Usually it 
means mother of all (γῆ, φύσις), but 
here it is in contrast with a μήτηρ ἀμή- 
τωρ, since maternal love has broken 





ANTITONH. 153 


KPEQN. 


᾿Αντιστροφὴ a. 


77 
tO, 


ἰὼ δυσκάθαρτος “Avdov λιμήν, 


’ ᾿ ete. κα ’ Se / 
i285TL pL apa τί μ᾽ ὀλέκεις ; 


ὦ κακάγγελτά μοι 


, » , a , 
προπέμψας ἄχη, τίνα θροεῖς λόγον; 
3 “Ὁ 3 Lk ΤΩΣ. δ᾽ 4 

αἰαῖ, ὀλωλότ᾽ ἄνδρ᾽ ἐπεξειργάσω. 


, 4 > “ ’ 7 4 
τί φῇς, ὦ παῖ, τίνα λέγεις μοι νέον, 


1290aiat αἰαῖ, 
σφάγιον ἐπ᾽ ὀλέθρῳ 


γυναικεῖον ἀμφικεῖσθαι μόρον; 


ΕΞΑΓΓΈΛΟΣ. 


ὁρᾶν πάρεστιν" οὐ γὰρ ἐν μυχοῖς ἔτι. 


ΚΡΕΩ͂Ν. 
᾿Αντιστροφὴ β΄. 


ΕἾ 
οἰμοι, 


1295 κακὸν τόδ᾽ ἄλλο δεύτερον βλέπω τάλας. 


the heart of Eurydice. For the sense 
of πᾶς in composition here, see on 
1016. Cf. Aesch. Sept. 291, ὥς τις 
τέκνων ὑπερδέδοικεν πάντροφος meAcids. 

1284. δυσκάθαρτος : hard to be pro- 
pitiated, implacable. So καθαρμός in 
O. 6. 466 =propitiation. The epithet 
seems to be applied to death in a 
general sense. Cf. Thomson’s Sea- 
sons, Winter, 393, “Cruel as death and 
hungry as the grave.”—Atpyv: a freq. 
epithet of death. Cf Stob. Flor. 120, 
11, πάντων λιμὴν τῶν μερόπων ὃ θάνατός 
ἐστιν. 


‘*God wold I were aryved in the porte 
Of Deth, to which my sorrow wol me lede.” 
CuaucEr’s Troil. and Cress. i. 


1287. προπέμψας «ré.: addressed 


to the ἐξάγγελος. Thou who hast 
brought woe to me by these evil tidings. 
προπέμπειν is often used in the sense 
of praebere. Cf. Phil. 1205, ξίφος 
μοι προπέμψατε. 

1288. “One already dead thou dost 
slay again.” Cf. 1030. 

1289 ff. ὦ wat: the messenger. See 
the App.—rtiva λέγεις κτέ. : const. τίνα 
νέον σφάγιον γυναικεῖον (= γυναικός) 
μόρον λέγεις ἀμφικεῖσθαι μοι ἐπ᾽ ὀλέθρῳ. 
νέος is said with reference to the former 
violent death, sc. that of Haemon. — 
ἐπὶ ὀλέθρῳ: added to the destruction 
(already wrought). Cf. 1281 and 1288. 
Or, perhaps better, for my destruction. 

1294. By means of the ἐκκύκλημα, 
the dead body of Eurydice, lying 


154 ΣΟΦΟΚΛΈΟΥΣ 


τίς ἄρα, τίς με πότμος ἔτι περιμένει; 
ἔχω μὲν ἐν χείρεσσιν ἀρτίως τέκνον, 
, ἈΝ > δα 4 , 
τάλας, τὸν δ᾽ ἔναντα προσβλέπω νεκρόν. 
1800 φεῦ φεῦ μᾶτερ ἀθλίᾳ, φεῦ τέκνον. 


ἘΞΑΓΓΈΛΟΣ. 


HO ὀξυθήκτῳ βωμία περὶ ξίφει 
λύει kehawa βλέφαρα, κωκύσασα μὲν 

nn A , ’ A , 
Tov πρὶν θανόντος Μεγαρέως κλεινὸν λάχος, 


αὖθις δὲ τοῦδε, λοίσθιον δὲ σοὶ κακὰς 
1305 πράξεις ἐφυμνήσασα τῷ παιδοκτόνῳ. 


1801. W. ἡ δ᾽ ὀξύθηκτος ἥδε βωμία πέριξ. 


within the palace, is brought to the 
view of the spectators. — év μυχοῖς : 
the inner apartments are meant. 

1296. ris dpa, ris: repetition as in 
1285. 

1297. pév: not in its natural place, 
since it marks the contrast between 
τέκνον and τὸν vexpdv.— ἐν χείρεσσιν : 
not that he literally carries in his 
arms the corpse of Haemon (see on 
1258), but the expression is chosen to 
make the situation seem as pathetic 
as possible. 

1298. ἔναντα : the corpse of Eury- 
dice lies over against that of Haemon. 

1301. But she (having fallen) at the 
altar upon a sharp-whetted sword. With 
βωμία we need to supply the idea of 
κειμένη OF πτώσιμος. With ὀξυθήκτῳ 
ξίφει, cf. ἀμφιθήκτῳ ξίφει, 1309. For 
περὶ ξιφει, cf Hom. JI. xiii. 441, ἐρει- 
κόμενος περὶ δουρί. Od. xi. 424, ἀπο- 
θνήσκων περὶ φασγάνῳ. Aj. 828, πε- 
πτῶτα περὶ νεορράντῳ ξίφει. 

1302. λύει βλέφαρα: relaxes her 


1303. W. κλεινὸν λέχος. 


eyelids. The phrase is like the Hom. 
λῦσε δὲ γυῖα, γούνατα. Cf. also Anth, 
Pal. 8, 11 (inscription of Cyzicus), 
ἀνθ᾽ ὧν ὄμματ᾽ ἔλυσε τὰ Γοργόνος ἐνθάδε 
Περσεύς. We speak of the eyelids 
breaking in death. — κελαινά: is pro- 
leptic; “so that the darkness of 
death enshrouded them.” Cf. Hom. 
Tl. ν. 310, ἀμφὶ δὲ ὄσσε κελαινὴ νύξ 
ἐκάλυψεν. 

1303. Μεγαρέως : the story of the 
fate of Megareus is given by Euripi- 
des (who calls him Meneceus) in the 
Phoenissae. See on 991. His fate is 
κλεινόν in that it was famous in 
Thebes, and in contrast with that of 
Haemon. 

1304. τοῦδε: sc. Adxos; he means 
that of Haemon. 

1305. ἐφυμνήσασα : τοιαῦτ᾽ ἐφυμνῶν 
is used in O. 7. 1275 of the impreca- 
tions of Oedipus when he is smiting 
his ΘΥ68. --- κακὰς πράξεις: res ad- 
versas. The whole phrase is equiv. 
to κακῶς πράττειν σοι ἐφύμνησεν. 


"ἄρον ὰ......) 


ANTITONH. 


155 


KPEQN. 


Στροφὴ γ΄. 


"κα ψ A 
αἰαῖ αἰαῖ, 
’ 
ἀνέπταν φόβῳ. 


ΚΣ oe 3 , 
TL μι QUK ανταιαν 


ἔπαισέν τις ἀμφιθήκτῳ ξίφει; 


1810 δείλαιος ἐγὼ αἰαῖ, 


δειλαίᾳ δὲ συγκέκραμαι δύᾳ. 


ΕΞΑΓΓΈΛΟΣ. 


ε Φ δ΄ lal ΕῚ , » 
ως ALTLAV γε τῶνδε κακεινῶν EX OV 


\ a ΄ A ΓΕ. ΄ ΄ 
προς TNS θανούσης ToS επεσκήπτου μορων. 


ΚΡΕΩΝ. 


΄ x Stes ἄντ ᾧ a , 
ποιῳ δὲ κἀπέλύσατ εν φοναῖς τροπῳ; 


1307. ἀνέπταν φόβῳ: Iam startled 


with fright. A present state of mind is 
often expressed by the aor. as having 
been caused and entered into some 
time before. Here, 7 was startled, 
i.e. when I heard your words. Cf. 
Phil. 1314, ἥσθην πατέρα tov ἀμὸν εὐλο- 
γοῦντά σε. Ο. C. 1466, ἔπτηξα θυμόν. 
See GMT. 60. The metaphor in 
ἀνέπταν is that of a frightened bird. 
That the affection of his wife should 
have turned into hate, and that her 
last words should fasten upon him 
the dreadful guilt, is to Creon’s heart 
the bitterest pang of all. 

1308. τί μ᾽ οὐκ ἔπαισεν : in sense 
approaching theimy. Cf. Plat. Phaed. 
86d, εἰ οὖν τις ὑμῶν εὐπορώτερος ἐμοῦ, 
τί οὐκ ἀπεκρίνατο; --- ἀνταίαν : 86. 
πληγήν. Cf. El. 1415, παῖσον διπλῆν. 
Aesch. Sept. 895, διανταίαν πεπλαγμέ- 
vous. 

1310. δείλαιος : the second syllable 
a is metrically short here. So also 
in El. 849, δειλαία δειλαίων κυρεῖς -- 
πᾶσι θνατοῖς ἔφυ μόρος. So the first 


syllable of αἰαΐ is measured short. — 
ἐγώ: sc. eiul. 

1311. συγκέκραμαι δύᾳ: 17 am be- 
come closely allied with misery. By the 
use of this compound the poet per- 
sonifies δύα ; it is made his companion, 
as it were. Cf. Aj. 895, οἴκτῳ τῷδε 
συγκεκραμένην. 

1312. The messenger continues his 
statement from 1302 ff.; at the same 
time he connects his words with 
Creon’s lament, and assents with yé_ 
to its truthfulness. — τῶνδε μόρων: 
the death of Haemon; ἐκείνων, that 
of Megareus. 

1313. ἐπεσκήπτου: in the act. and 
mid. this verb means lay a command 
or an accusation upon one. Here, in 
the latter sense and in the pass. C/. 
Plat. Legg. xi. 937 Ὁ, ἐὰν (δούλη) ἐπι- 
σκηφθῇ τὰ ψευδῆ μαρτυρῆσαι. --- πρός : 
with the gen. after pass. verbs often 
denotes agency, like ὑπό.ςο. See G, 
1216, 1 (0), H. 805, 1 ¢. 

1314. καί: see on 772. — daredv- 
σατο: see on 1268. 


156 ΣΟΦΟΚΛΈΟΥΣ 


ἘΞΑΓΓΈΛΟΣ. 


’ 2. τ 98 > , ε td 9 
ιϑιδπαίσασ᾽ ὑφ᾽ ἧπαρ αὐτόχειρ αὑτήν, ὅπως 
παιδὸς τόδ᾽ ἤσθετ᾽ ὀξυκώκυτον πάθος. 


ΚΡΕΩ͂Ν. 
Στροφὴ δ΄. 
ὦμοι μοι, τάδ᾽ οὐκ ἐπ᾽ ἄλλον βροτῶν 
ιϑορέἐμᾶς ἁρμόσει ποτ᾽ ἐξ αἰτίας. 
» , fet Ἀπ." » > ’ 
ἐγὼ γάρ o ἐγὼ ἐἕκανον, ὦ μέλεος, 
oS | det AR. J >A ’ 
ἐγὼ, φάμ᾽ ἔτυμον, ἰὼ πρόσπολοι, 
» 4 3 , ¥ 4 “ὦ ’ 
1825 ἄγετέ μ᾽ ὅτι τάχος, ἄγετέ μ᾽ ἐκποδών 
τὸν οὐκ ὄντα μᾶλλον ἢ μηδένα. 


ΧΟΡΟΣ. 


κέρδη παραινεῖς, εἴ τι κέρδος ἐν κακοῖς" 
βράχιστα γὰρ κράτιστα τἀν ποσὶν κακά. 


1317. W. ἰώ μοι, τάδ᾽ οὐκ. 


1315. αὐτόχειρ: see on 117. --- 
ὅπως : temporal; as soon as. 

1316. ὀξυκώκυτον : loudly bewailed ; 
the loud shrieks and wailings over 
the dead are referred to. “The mes- 
senger repeats positively that it was 
the tidings of Haemon’s death that 
drove Eurydice to this fatal act, in 
order that Creon may be fully sen- 
sible that he bears all the dreadful 
responsibility.” Schn. 

1319. ἁρμόσει : intr.; will fit.— ἐξ 
ἐμᾶς αἰτίας: (leing shifted) from my 
blame, i.e. 80 as to exonerate me. 
“These deeds can never be fitly trans- 
ferred to the charge of another.” 

1322. ὦ μέλεος : O wretched me. 

1323. ἐγώ: I (did it). The triple 
ἐγώ shows the intensity of Creon’s 
feeling of self-condemnation. 

1325 f. As Creon here and in 1339 


asks to be put out of the way as 
quickly as possible, so Oedipus ex- 
claims in his distress, O. 7. 1840, ἀπά- 
yer’ ἐκτόπιον ὅτι τάχιστά με, ἀπάγετ᾽, 
ὦ φίλοι, and 1410, ὅπως τάχιστα, πρὸς 
θεῶν, ἔξω μέ που καλύψατε. 

1326. τὸν οὐκ ὄντα κτέ. : who am 
no more than he who is not. Cf. Ο. T. 
1019, πῶς ὁ φύσας ἐξ ἴσου τῷ μηδενί; 

1327. κέρδη: see on 1032. The 
Chorus refer to his entreaty, &yeré μ᾽ 
ἐκποδών. Yet this phrase may mean 
put me out of life, as well as take me 
out of the way of this spectacle, and 
Creon may use it in the former, while 
the Chorus understands it simply in 
the latter sense. In 1828ff. Creon 
expresses his meaning more clearly 
and emphatically. 

1328. Const. τὰν ποσὶν κακὰ κράτιστα 
(ἐστιν) βράχιστα (ὄντα). Pers. const., 


" 
a 


ANTITONH. 


157 


KPEQN. 


᾿Αντιστροφὴ γ΄. 


¥ ¥ 
τὼ LTO, 
1330 


4 , ε A > 3 “a 
φανήτω μόρων ὁ κάλλιστ᾽ ἐμῶν 


> ‘ , μέ ε 4 
εμοι τερμιαν ayov ape pav 


ψ ¥ ¥ 
VITATOS* LTW LTO, 


ὅπως μηκέτ᾽ ἦμαρ ἀλλ᾽ εἰσίδω. 


ΧΟΡΟΣ. 


μέλλοντα ταῦτα. 
1335 πράσσειν. 


τῶν προκειμένων τι χρὴ 


μέλει γὰρ τῶνδ᾽ ὅτοισι χρὴ μέλειν. 


ΚΡΕΩΝ. 


ἀλλ᾽ ὧν ἐρῶ μὲν ταῦτα συγκατηνυξάμην. 


ΧΟΡΟΣ. 


μὴ νῦν προσεύχου μηδέν: ὡς πεπρωμένης 
οὐκ ἔστι θνητοῖς συμφορᾶς ἀπαλλαγή. 


asin Ο. T. 1868, κρείσσων γὰρ ἦσθα μη- 
κέτ᾽ ὧν ἢ ζῶν τυφλός. “ When you go 
within,” says the Chorus, “ the dread- 
ful spectacle will at any rate be cut 
short for you.” 

1329 ff. Const. φανήτω ὃ μόρων ἐμῶν 
ὕπατος, κάλλιστ᾽ ἄγων τερμίαν ἁμέραν 
ἐμοί. --- κάλλιστα: happily. 

1334. “Do not concern yourself 
about dying; that belongs to the 
future; let that take care of itself.” 
- τῶν προκειμένων τι: something of 
that which the present requires. The 
Chorus is thinking esp. of the burial 
of the dead. 

1335. τῶνδε : refers to the same as 
ταῦτα above.—éroucr: 1.6. the gods. 
The alliteration in μέλλοντα, μέλει, μέ- 


Aew gives to the sent. something of 
an oracular and proverbial tone. Cf 
Aesch. Agam. 974, μέλοι δέ τοι σοὶ 
τῶνπερ ἂν μέλλῃς τελεῖν. 

1336. μέν: without δέ; see on 498. 
“But that at any rate is my desire.” 
-συγκατηυξάμην : σύν here has the 
sense of together, 1.6. embracing all 
the things that I desire. “I summed 
up all in my prayer.” Camp. 

1337. ds: since. 

1338. This was a common senti- 
ment. Cf. e.g. Hom. 71. vi. 488, μοῖραν δ᾽ 
οὔτινά φημι πεφυγμένον ἔμμεναι ἀνδρῶν. 
Theog. 817, ἔμπης ὅ τι μοῖρα παθεῖν, 
οὐκ ἔσθ᾽ ὑπαλύξαι. Verg. Aen. vi. 316, 
desine fata deum flecti sperare 
precando. 


158 


ΣΟΦΟΚΛΈΟΥΣ 


ΚΡΕΩ͂Ν. 
᾿Αντιστροφὴ δ΄. 
ἄγοιτ᾽ ἂν μάταιον avdp’ ἐκποδών, 


σ > A ΦῪΣ eS > € 4 , 
13400S, ὦ παι, CE τ ουχ εκων KQATEKQAVOY, 


σέ τ᾽ αὐτάν, ὦμοι μέλεος, οὐδ᾽ ἔχω 
ὅπα πρὸς πότερον ἴδω, πάντα γὰρ 

ιϑάδλέχρια τἀν χεροῖν: τάδ᾽ ἐπὶ κρατί μοι 
πότμος δυσκόμιστος εἰσήλατο. 


ΧΟΡΟΣ. 


πολλῷ τὸ φρονεῖν εὐδαιμονίας 
“A ε , Ἁ Ν 4 > > ‘ 
πρῶτον ὑπάρχει" χρὴ δὲ τά γ᾽ εἰς θεοὺς 


1341. W. δά δια ὍΝ. 
1345. W. τὰ δ᾽ ἐπὶ κρατί. 


1341. σὲ αὐτάν : this expression 
contains a passionate and intensive 
force well fitted to the situation ; 
thee, O son, I slew, and thee thyself 
(O wife)! 

1342 ff. οὐδ᾽ ἔχω daa κτέ.: I do 
not know where (and) to which one I 
shall look. ὁρᾶν πρός twa is like Baé- 
mew eis τοὺς θεούς (923), 1.6. to look 
to one for support or comfort. “TI 
can no longer look to my wife and to 
my son for help, and I know not which 
way to turn for comfort.” 

1345. λέχρια: the opposite of ὀρθά. 
The Schol. explains it by πλάγια καὶ 
πεπτωκότα; hence, out of joint, wrong. 
— πάντα τἀν χεροῖν : all that I am oe- 
cupied with. “ All my life has turned 
out wrong.” 

1346. τάδε: accus. of internal obj. 
with εἰσήλατο, cf. El. 293, τάδ᾽ ἐξυβρί- 
(et; thus has leaped upon my head an 
intolerable doom. Cf. O. T. 263, viv 
δ᾽ ἐς τὸ κείνου κρᾶτ᾽ ἐνήλαθ᾽ ἡ τύχη. 


1842 f. W. πρὸς πότερον ἴδω πᾷ κλιθῶ 


1848 ἴ, πολλῷ τὸ φρονεῖν κτέ. : wis- 
dom is by far the most important part of 
happiness. W. says that the Chorus in 
this sent. sum up the chief moral of 
the play. But this is true only with 
reference to Creon. The king, in the 
proud consciousness of despotic power, 
has trangressed a divine command 
and shown himself deficient in that 
prudence that is esp. characteristic of " 
old age. That these calamities would 
fall upon him in consequence of his 
guilt, the seer had foretold. Creon has 
finally acknowledged his wrong, thus 
verifying the old gnome πάθος μάθος 
(cf. 926) ; but all too late. 

1349. yé: from such an offence, at 
any rate, every one would shrink 
back.— rd els θεούς : the things that 
pertain to the gods. πρός would be 
more exact, but εἰς may be due to 
such phrases as ἀσεβεῖν εἰς θεούς. (7. 
Eur. Bacch. 490, σὲ κἀσεβοῦντ᾽ εἰς τὸν 
θεόν. Phil. 1441, εὐσεβεῖν τὰ πρὸς θεούς. 


ANTITONH. 159 


1350 μηδὲν ἀσεπτεῖν: μεγάλοι δέ λόγοι 
μεγάλας πληγὰς τῶν ὑπεραύχων 


ἀποτίσαντες 


’ ἈΝ 


γήρᾳ τὸ φρονεῖν ἐδίδαξαν. 


1350 ff. Const. μεγάλοι δὲ λόγοι τῶν 
ὑπεραύχων ἀποτίσαντες μεγάλας πληγὰς 
ἐδίδαξαν (gnomic aor.) γήρᾳ τὸ φρονεῖν. 
-- γήρᾳ: in old age; i.e. to the aged. 
The word is emphatic, “teach men 


wisdom at last.” Creon cannot fail 
to recall with bitter sorrow his proud 
refusal, διδάσκεσθαι φρονεῖν πρὸς ἀνδρὸς 
τηλικοῦδε τὴν φύσιν (727). 


160 RHYTHMICAL SCHEME, 


RHYTHMICAL SCHEME OF THE LYRIC PARTS 
OF THE ANTIGONE. 


Tue rhythm of the dialogue of tragedy is for the most part 
the so-called iambic trimeter. For a description of this verse, 
see Schmidt’s Rhythmic and Metric, 26, 111.; G. 1658; H. 1091. 
Occasionally there is synizesis. See note on 33. 

In the lyric parts of the Antigone the rhythm most commonly 
employed is the logacedic. For this verse, see Schmidt, 13; G. 
1679-1682 ; H. 1108 ff. The Parodos and Kommos have ana- 
paestic systems interposed between the strophes and antistrophes, 
and the Exodos closes with anapaests. For the anapaestic rhythm, 
see Schmidt, 10, IL, 31,3; G. 1675 ff.; H. 1108 ff. 

In the structure of a few rhythmical periods the logaoedic are 
followed by choreic series. A rhythmical period is a combination 
of two or more rhythmical sentences (κῶλα) grouped according to 
fixed principles so as to form a unit, and marked by a pause at 
its close. See Schmidt, 24. For choreic sentences, see Schmidt, 
10, IV. ; 22, 5. 

The rhthind of the Exodos is the dochmiac, for which see 
Schmidt, 23, 4; G. 1691; H. 1125 f. 

The charsaters dmployed in the scheme are sufficiently ex- 
plained in the treatises on versification to be found in the gram- 
mars,* with possibly the following exceptions : — 

The anacrusis (see Schmidt, 7,5 ; G. 1635 ; H. 1079) sometimes 
consists of two short syllables, which are indicated by the mark w. 


* See G. 1626-1641; H. 1067-1070. 





In adopting the rhythmical scheme of Schmidt, it was found undesirable 
in all cases to accept the text used by him. No departure from the text of 
Schmidt, however, has involved any important change in his metrical notation, 
excepting in two instances, which are discussed in the critical Appendix, on 
798 and 1323. 


RHYTHMICAL SCHEME. 161 


The Roman numerals I., II., II., etc., indicate the rhythmical 
periods, the beginning of which is marked in the text by an 
indented line. 

The mark ὦ means that an irrational long, whether in the 
strophe or antistrophe, corresponds to a short syllable. 

The beginning of a rhythmical sentence within a verse is 
marked in the text by a dot (-) under the initial letter of the 
first word or syllable of the sentence. 

In the rhythmical schemes a comma (;) signifies diaeresis or 
caesura. See Schmidt, 19, 2, 11. and III. 





1 
Tue Paropos (vy. 100-154). 
Str. a. 
E: oF oe eves ea we ha Meer ow fee ah toe κι ἢ 
Crt Hien Pe AO 
Cito POS. bee ks Nee | eee le es ἢ 12} 
wvul_vul—_vl 
ἘΠῚ Se Nae Steerer iors απ) fA 
Wixial Was hae bas or Poa | LH Pe Ad 


Per. IJ. The inverted order of the first two measures of the 
third verse of the strophe (_>|]—v|, not _U|]— >], as was to 
be expected, see Schmidt, 13, 2) is noteworthy. The antistrophe, 
however, is regular (_ >] —>]). 


Str. |B 
bw be P Sa bali pe Ob AG 
wulweulwseultle_vul Le | AX 
τ Sb Sn so le ba ae baw ee AT 
ee] L— bes ae ee 
Th ΞΟ ns Pee Pe eer ot ἰΙω ϊ;--ὦἹ 


Per. III. The so-called versus Adonius (see Schmidt, 22, 11 ; 
G. 1682, 1; H. 1111 a) as postlude is noteworthy. 


162 RHYTHMICAL SCHEME. 


I. 


First Stasmon (vv. 332-375). 


Str. a. 
L ay t os Ua 1 ee | sat Sas ee A 
ag τ ἡ ας τ ἡ τ OS wt τὴν ἢ 
Ἧ, Ss τ νη κω | ct ΔῊ 
ey OAL Y (eer ee ee 
UF bee RE Ἐπ WA νον ee 
III. er ee hee ee ee ἢ 
-ἰ a a, pene el (eee 
- 7 er ee oa Ae 
Str. B’. 
Ct, bln EN ae 
ie ced ee ie a ag Fe er owe 
1 wins χἢ L. Peoria a oss AVE ots od eb oy τῶ BAe 
2 Poet ὦ Oat ear el AA 
ἐν ΟΝ i | Syst L, Poy Nee his ae 
CPS, 3, De pes RE: ea aD Me Mees Veco Ἢ 


The chorus begins with a logaoedic period ; then follow choreic 
periods, the first of which, however, begins with a logaoedic verse, 
which softens the change from the one rhythm to the other. Str. a, 
Per. III., and Str. β', Per. I., are not logaoedic, but choreic. The 
apparent dactyls are, therefore, not cyclic dactyls (—v ὦ, i.e. Je 
but what may be called choreic dactyls (. ὦ, i.e. J 3). The 
caesura in Str. β΄, verse 2, makes this clear. The apparent corre- 
spondence, therefore, in this same verse, _~, is in fact __g. Con- 
cerning choreic dactyls, see Schmidt, 15. 


III. 


III. 


IL 


Chi IC 


Vw 


ς 


RHYTHMICAL SCHEME. 163 


ἘΠῚ: 


Srconp Stasimon (vv. 582-625). 


Str. a. 
DA bo ee eek oor Pea Ae 

Spe es alta RRs PEAT 
Cie) et ay ce Pim ἡ thay 
ΣΎΝ ain teh) oe ee bea ἀν ἡ ΑΕΔ Ἢ oe ee Bo AR 
Ὡς. αὐ Στ Ἱ! 

bas ie bs i a et ΡΣ ΔΕ 
oe Ae oe UR tee CN γι πο ke Ps 0 AT 

Str. ῥ᾽. 

LL Jrmvuluevl c= μος & Bawa Se Beare 
raw vue Bee bap Pa GP 1s ofA) 
ραν κῶς Ch fate Wee baa δὲ eh ers PS A 

ε- ba tales ee alas he | ι- |_A] 
te eg Wo ef tee = Pca FOR 
5 ARE an Ral ee 
Wrath we be te hee Al 
a bt, bebe ee Po Ad 

IV. 
Tuirp Srasmmon (vv. 781-800). 

ak banka Pom ΡΞ ΕΞ κὰδ ΟΣ Pee 
Roesch Ἐν ἢ Ὁ Bh Pc, UG re te Pe GAS PBs ice A 
Pu te bt να γος ποτ bi ee es PLAT 
oo ef ἢ beg ear f Oe Ξ 2 A 
ne Ry oe | tS | | ae lulu | ἔς ΤΣ 


164 RHYTHMICAL SCHEME, 


Vv. 


Kommos (vv. 806-882). 


Str. a. 

Lo: vu] cl Yaw baw > Sw Ὁ AS 
-- Oo last ΚΗ Ὡς: rete oe Sh 
= wl welevuwitc, FS Ol o> teow? AD 
π-ωωου!-.υἢ 

Ἐν κυ πῶ Ἐπ 8 ὡς a ee 
aware k rh! te κα ἠδ τ | A 

bir, β΄. 

Bo ἢ Pere oe τ- 

Sievwl ἔκ ἐ [AS 
υ ϑ ὧς ὁ ες Ἰ} ow) 
ss oe ba ee ee TAG 
Sia ΜΠ] πὰ aol & tS] vetlel hie AD 
πες τα} τ} τ πὰ 
Ose) te Ἐκ ἡ τ ἡ τ ΞΟ 
aie ἀπο πε ee ἢ τ ΟὟ 
οὐ ἘΝ Ἐν. OTE τ ἢ 
Str. γ΄. 
ate ee ASO eA ee Oe 
ἀρ. νι ὉΠ. πὰ ἡ ἢ 
ἀκ τ local 2 leh 
υ a he tow hoot ἐν, TAS 

Rwiavivecluvwi ee Pow] LO lee tS At 

-- WAT Gerd, Poe THAT 





RHYTHMICAL SCHEME. 165 


II. = @ 1 Se Pee Ro eel 
- ier ee Poe Pel 

Pea ee) ES al VEO ΟΣ ees | 
ig kh ee ol eae PAN 


This chorus begins (str. 4) with sentences of like form (Gly- 
conics), then becomes more varied by the interchange of sentences © 
of different lengths (str. 8’), and finally closes with series of like 
form (str. y', epod.). 

The first strophe and the beginning of the second are in 
logaoedic measure. After these come choreic periods, which 
become more lively toward the close in consequence of the occur- 
rence of the three choreic dactyls. As in the First Stasimon 
above, choreic dactyls are introduced to relieve the otherwise 
too great repose of choreic series. 


VI. 


Fourta Srastmon (vv. 944-987). 


Str. a. 
Bie ene) ite aoe | te OA 
a2 > bevy 1 te ears foe AG 
ἘΠ πο Ps | ne ee ay Pe 27 ce eh ἊΝ 
Ἐπ Se Pare rh aed ene | i et SAH 
ay | εξ] | Ae Jmvule_All 
ta wor te Ree ee 5 [τ 1} ; 
ἘΚ ee ae eat og Oe .- eed ee BAAS 
ἐπα OEE ey Fe ee eA 
Str. β΄. 
lL vuvlwulwelwelevul_Al 


aioe aig πο ae fis ASF 


166 RHYTHMICAL SCHEME. 


I. —_ whws τ νων τλῆ 
So Vlada 
-͵)χξσυ --υἹ ι.. iA 
πὶ eS τὰν ὦ ΣΝ ΔῈ 
ων ΛΗ 
ως ἃ τὰ, ποι εξ, ee AR 
» iw 1. dd Boar dice) tes τ ΔῊ 
VII. 


Hyporcnema (vy. 1115-1154). 


Str. a. 
τ 63 7: OY ee en ae ee SA 
. αὐ πα ΝΥ 

es Sere es en ἢ 
= aes Ae ee AA 
ey Petes CO Ser Δ 

δ αν Woh eed eee A 

Ἐπ νων Φ AS 
σι ee τ ν 
Ii. -.-»ΠῸ τυ co A ea Peas A ee Ae 
Str. B’. 

Sta 4 ὦ τ eo ea i Ae 
a AD pee AY A: ee ΣΎΧΣΙ 
~Sl|wvu|lwvl_aAil 
—~>lwvuluvvldAl 

Wee w|i ees eS Ot een 


—wy| oud 4c Δ 





RHYTHMICAL SCHEME. 167 


VIII. 
Tue Exopos (vv. 1261-1347). 


Str. 4. 
bet oere 
CHa a fer eee Nas oo ean AAMT 
RU τ Ό } 


as χε [πεν 


Wi ae ἐπ ap Wa Se AT 
I. του ee ae es ee 
Wate σον» PSE oe eee geal ἢ 
DE OGStowUGePpeawAl 
SOF eee eso Pee re fA 
Str. B’. 
trim. 
VIWWNUIWollUUWuI_AI 
trim. 
Bic Pie ko eee pie ae bos Ae ἢ 
Sk ee Sd Cy he ey A | 
Str. γ΄. 
Ree wes 
Go wit Ses he Oh eae eA 
Re ey ete eee Pe A 
ΤΠ, Sees, τοϊν ee Pe Il 
Ae yy Ee CA eet TNA 
Str. δ΄, 
Ch eee aay Be ee 
UI τ ὅλ πὸ, TO eee AISNE a A ee Po AH 
By Dm eae τὰς cz | ee ty 9 | ee es OY 
CF Sore a ee alee ese. ἡ SANT 
DAE ALG ee walks kon ee: | 
Csi deren τὸ λοι ὦ ee” AH 


168 RHYTHMICAL SCHEME. 


Str. a. 


In consequence of the correspondence of vv. 3 and 4, v. 3 must 
be regarded a catalectic bacchic dipody. These syllables have not 
infrequently such value. 


Str. β΄. 
We must not regard v. 5 a dochmius with following choreic 
tripody : — 
ας ἢ... a ΟΖ ΘΝ 


Such a verse would be altogether unrhythmical. It is simply a 
melic iambic trimeter, which probably was not sung but recited : — 


Pe) ens ΣΝ besa st KA 


Str. γ΄. 
Str. y and str. ¢ close with exactly the same period. 


APPENDIX. 


A LIST OF THE MANUSCRIPTS AND EDITIONS OF THE ANTIGONE RE- 
FERRED TO MOST FREQUENTLY IN THE CRITICAL NOTES. 


L. Codex Laurentianus; the most valuable of the Mss. of Soph., and 
believed by many to be the archetype of all the other Codices of Soph. 
extant. It was written in the tenth or eleventh century, and contains, 
besides the seven plays of Soph., the seven plays of Aesch., the Argo- 
nautica of Apollonius Rhodius, and Scholia by different hands. In this 
Ms. are found also corrections, apparently of the same date as that of the 
codex, and therefore designated as prima manus or διορθωτής. 

1:2. A Ms. of the fourteenth century, in the Laurentian Library, 
generally regarded as a rescript of the preceding codex. It is charac- 
terized by many interpolations, but is valuable for the light it throws on 
some doubtful and obscure readings of L. 

A. A Ms. of the thirteenth century, in the National Library of Paris, — 
containing all the seven plays. It is regarded by some as the chief of a 
different family of Mss. from that of which L is the archetype. 

V (Cod. 468). A Ms. of the thirteenth century, in the Library of 
St. Mark’s at Venice. 

Vat. The oldest of the Mss. in the Vatican Library containing the 
Antigone ; it was written in the fourteenth century. 

E. A Ms. of the fourteenth century, in the National Library of Paris. 
It contains the Aj., El., O. T., besides the Antigone. 

Among the ancient apographs of the codices, that of the grammarian 
Triclinius is one of the most freq. quoted. It was made in the fourteenth 
century, and is characterized by some corrections of trivial importance 
and by great licence of interpolation, esp. in the lyric parts. 


Sophokles Antigone. Erklart von G. Wolff. Dritte Auflage, bearbeitet 
von L. Bellermann. Leipzig, 1878. (Referred to as Bell.) 


Sophoclis Dramata, edidit Theo. Bergk. Lips., 1838. 


Sophocles with English Notes, by F. H. M. Blaydes. London, 1859. 
(Referred to as Bl.) 


Sophokles Antigone, Griechisch und Deutsch, you August Boeckh. 
Berlin, 1848. 


170 APPENDIX. 


Sophoclis Dramata. Denuo recensuit et illustravit Bothe cum annota- 
tione integra Brunckii. Lips., 1806. (Referred to as Brunck.) 

Sophocles with English Notes and Introductions, by L. Campbell. 
Vol. I. Second edition, revised. Oxford, 1879. (Referred to as Camp.) 

Sophoclis Tragoediae superstites et perditarum fragmenta, ex recensione 
et cum commentariis G. Dindorfii. Editio tertia. Vol. III. Oxon., 1860. 
(Referred to as Dind.) 


Poetae Scenici Graeci, ex recensione ἃ. Dindorfii. Editio quinta. 
Lips., 1869. (Referred to as Dind. Poet. Scen.) 


Sophoclis Tragoediae, cum brev. not. Erfurdt. Editio tertia, cum 
adnotationibus Hermanni. Lips., 1830. (Referred to as Herm.) 

Antigone, nebst den Scholien des Laurentianus, herausgegeben von 
M. Schmidt. Jena, 1880. 

Antigone. Erkliirt von Schneidewin. Dritte Auflage. Berlin, 1856. 
(Referred to as Schn.) 

Antigone. Erklirt von Schneidewin. Siebente Auflage, besorgt von 
Nauck. Berlin, 1875. (Referred to as N.) 

Sophoclis Antigone. Edidit F. Schubert. Lips., 1883. 

Antigone, recensuit et brevi adnotatione instruxit M. Seyffert. 
Berolini, 1865. (Referred to as Seyff.) 

Sophoclis Antigone, recensuit et explanavit E. Wunder, editio tertia. 
Gothae, 1846. (Referred to as Wund.) 

Sophoclis Antigone, recensuit et explanavit E. Wunder, editio quinta, 
quam curavit N. Wecklein. Lips., 1878. (Referred to as Weckl.) 


Occasional reference is made also to the Lexicon Sophocleum of Fr. 
Ellendt. Editio altera emendata. Curavit H. Genthe. Berolini, 1872. 
(Referred to as Ell.) 


Also to Meineke’s Beitrdge zur Philologischen Kritik der Antigone des 
Sophokles. Berlin, 1861. (Referred to as Mein.) 

Also to Wecklein’s Ars Sophoclis Emendandi. (Referred to as Weckl. 
Soph. Emend.) Wiirzburg, 1869. 


Also to H. Bonitz’s Beitrdége zur Erkldrung des Sophokles. Wien, 
1855-57. 

Also to J. Kviéala’s Beitrdge zur Kritik und Erkldrung des Sophokles. 
Wien, 1865. 

Other important treatises and dissertations to which reference is made 
are usually mentioned in connection with the name. 


afi» 
~ i 


APPENDIX. 171 


A BRIEF ACCOUNT OF THE MOST IMPORTANT VARIANTS IN THE MSS.., 
OF CONJECTURAL READINGS, AND EMENDATIONS. 


2f. Whether to read ὅτι or 6 τι cannot be decided from the Mss. L, 
ace. to Dind. Poet. Scen., has 6, τι, with diastole by another hand. The 
Schol. of L has ὅτι. With the reading 6 τι two views, with minor variations, 
have been taken of this sent.: (1) ὁποῖον, as repetition of 6 τι in an indir. 
interr. sent. without a conj. (as in a sent. containing two dir. interrs., ef. 401) ; 
(2) ὁποῖον, as introducing a clause subord. to that introduced by 6 τι, with 
which ἐστίν is then to be supplied; here ὁποῖον = qualis, the correl. τοῖος being 
omitted. Among the more plausible conjectures are: 6 tt... | ἐλλεῖπον 
οὐχὶ, Dind. Poet. Scen.; ὅτι... | τὸ ποῖον οὐχὶ (-- πᾶν ὁποιονοῦν), Nauck 
(Krit. Bemerk.); ὅ τι... | χώποϊον οὐχὶ (cf quis et qualis), Seyff. 
Schmidt proposes 6 tt. . . | ἔοικεν ovxl . . . τελεῖν, but how out of such a plain 
sent. the present reading could have arisen, it is difficult to see. Heimsoeth 
Krit. Studien, dp οἶσθά που τι... | ὁποῖον οὐ Ζεὺς νῴν xré. Paley Eng. 
Journ. Philol. x., dp’ οἶσθ᾽ Stu... | οὐκ ἔσθ᾽ ὁποῖον οὐχὶ νῴν ζώσαιν τελεῖ; 

4, The Mss. read ἄτης ἄτερ. All attempts to explain this reading are 
abortive. Boeckh’s interpretation, “to say nothing of the ruin,” where ἄτερ 
= χωρίς, has had the most followers. Some have tried (in vain) to get the 
sense “not without ruin,” by changing οὔτ᾽ to οὐδ᾽, or by supplying the force 
of an ov from οὐδέν. F. Wieseler Philol., 1860, p. 474, proposes οὔ 7 
ἄτης ἄτερ. Other emendations are: ἀτήριον Brunck; ἄτης ἔχον Porson; 
ἄκης ἄτερ Ast, and approved by Welcker (λείη. Mus. 1861, p. 310) ; ἄτης μέτα 
Vauvilliers; ἄτης πέρα Weckl. (Soph. Emend.). Paley believes 4-6 to be an 
interpolation. 

5. The repetition of the οὐκ in 6 is suspicious. May not orotov ov 
originally have been ὁποιονοῦν = qualecunque? To this surmise we are 
led also by the statement of Schmidt that two Mss. (Monac. 500, and Vindob. 
160) have οὐχί (traces of which also appear in L, E), which may be a corrup- 
tion of -ovv. 

18. L ἤιδειν ; but that the Schol. read ἤδη is evident from the gloss, ἀντὶ 
τοῦ ἤδεα. 

24. The reading of the text is that of the Mss. Its anomalies are χρησθείς 
= χρησάμενος, χρῆσθαι σὺν δίκῃ, and δίκῃ δικαίᾳ. With Wund., Mein.,Schn., BL, 
Dind., we should prefer to reject the verse as a gloss. For χρησθείς W. reads 
χρηστοῖς (with righteous justice and law in the sight of the good). Camp. suggests 
προθείς, having laid him out; Herm. and Ell. χρῃσθείς = παραγγελθείς, ic. 
Eteocles requested Creon to bury him with appropriate rites in case he should 
fall. Weckl. Soph. Emend. proposes μνησθεὶς δίκης δή or δικαίων. Margoliouth 
Studia Scenica I. favors χρῆσθαι δικαιῶν kal νόμῳ κατὰ χθονὸς. 

29. ἄταφον ἄκλαυτον : so read L, Ε΄. Inferior Mss. and most editt. ἄκλαυτον 
ἄταφον, which is the more usual order (Eur. Hec. 30), and gives a smoother 


172 APPENDIX. 


metrical verse. Still, a tribrach in the second foot of the iambic trimeter is 
not unexampled: cf. πότερα, Phil. 1235; χθόνιε, Aesch. Choeph. 1; πατέρα, 
Phil. 1314. 

40. C. A. Lehmann, Hermes xiv. 468, conjectures Avove’ dv 40" ἅπτουσα. 

46. This verse is rejected by W. and by many other editt., on the ground 
that it breaks the στιχομυθία or single-verse-dialogue. Such a break, however, 
is not without example in Soph.’ Cf O. T. 356-380, 1171 f. The remark of 
Didymus, ὑπὸ τῶν ὑπομνηματιστῶν τὸν στίχον νενοθεῦσθαι, has influenced 
editt. 

48. μ᾽ has been inserted by Brunck from the Schol. 

57. L reads ἐπαλλήλοιν, adopted by Herm. and Seyff. in the sense, taken 
with χεροῖν, of ἀλληλοφόνοιν. Others, in order to avoid the recurrence of the 
final syllable -ow, propose to read χερί, or to transpose μόρον and χεροῖν. 

70. Meineke proposes ἐμοί γ᾽ and supplies ἐμοῦ with μετά, so as to throw 
more emphasis upon ἡδέως. 

71. The older Mss. read ὁποῖα, and ἴσθι evidently is imv. of οἶδα; the 
meaning then is hold such views as you please. But for this sense φρονεῖν 
is the usual word. W. adopts the reading ὁποίᾳ, which Herm. thought was 
required by the syntax. 

76. Lalad. Gerth de dial. tragoed., Curt. Stud. 1., Ὁ, 209f., has shown that 
both the Attic ἀεί and the Ionic αἰεί are used by the dramatic writers, and 
that where a spondaic word was needed, as here, the older and more weighty 
form αἰεί was preferred. In 184, 1159, 1195, ἀεί, with the first syllable short- 
ened so as to form an iambus; in 166, 456, ἀεί is commonly measured uv —, 
though there we might have an irrational spondee. 

106. W. reads "Apyoyevq by conjecture. This is adopted by Gleditsch, 
Die Cantica der Soph. Tragoedien. Bl., *Apyéiov. Feussner and Schiitz 
read ᾿Αργόθεν ἐκ | Bavra φῶτα πανσαγίᾳ, joining ἐκ with Bavra. Copyists 
might easily omit ἐκ in such a position. Ἐς. Ahrens proposes ᾿Απιόθεν. 

108. W. is the only recent edit. who follows L in reading ὀξυτόρῳ = sharp- 
pointed, piercing. W.makes it refer to the sharp sound of the snapping of 
the reins over the backs of the horses. ὀξυτόνῳ, ὀξυκρότῳ have been suggested. 
E has ὀξυτέρῳ. The Schol. explains by ὀξεῖ. 

110. γῇ and ὑπερέπτη (113) are emendations of Dind., who supposes that 
γᾷ and ὑπερέπτα came into the Mss. through an erroneous extension by the 
copyists of the use of Doric forms to the anapaestic systems. Were Doric 
forms to be introduced generally into the anapaests of Soph., a great many 
changes of text would be necessary. If, on the contrary, Dorisms are to 
be excluded from the anapaests, only the following need to be changed: Ant. 
804, παγκοίταν; 822, θνατῶν ᾿Αἴδαν; Aj. 202, "Epex Saday ; 234, ποίμναν ; ΕἾ. 90, 
πλαγάς; Ο. 7. 1303, δύσταν. See note on 380, where a Doric form occurs in 
an anapaestic system. 

112. In the Mss., the corresponding verse (129) of the next anapaestic 
system has two feet more than this. Because of this circumstance (which, 


APPENDIX. 173 


however, is far from being conclusive, since exact correspondence in anapaests 
is not always strictly observed, cf. Aj. 206-219, Phil. 144-149 with 162-168), 
and the need of some word to govern ὅν, and in view of the Schol., ὅντινα 
στρατὸν . . . ἤγαγεν ὁ Πολυνείκης, and the fact that Polynices cannot be 
the subject of what follows in the next strophe, most editt. have supposed 
that there was a lacuna in the Mss., which they have tried to supply in 
various ways: e.g. Erfurdt proposed ἐπόρευσε θοῶς δ᾽, Schn. ἤγαγε᾽ κεῖνος δ᾽. 
In W.’s reading (taken from J. Fr. Martin) ὦρσεν means incited, and κεῖνος 
refers to Adrastus, the leader of the Argives. The editt. that do not accept 
a lacuna generally follow Scaliger’s change in 110, ὃς... Πολυνείκους, which 
avoids the difficulty of making Polynices the subj. of the following verbs. 

113. εἰς (és) γᾶν ὡς, most of the Mss. αἰετὸς ὡς γᾶν, the Schol. W., αἰετὸς 
ὡς γῆν. If an exact correspondence of verses in this anapaestic system is to 
be maintained, we must have a paroemiac here to correspond with 130, where 
the reading, however, is too uncertain to control the text of this verse. 

117. φονώσαισιν is the emendation of Boeckh for φονίαισιν or φοινίαισι of 
the Mss., which does not suit the metre. The Schol., ταῖς τῶν φόνων ἐρώσαις 
λόγχαις, also favors Boeckh’s change. 

122. τε καί. In the Mss. τε is wanting; it was added by Triclinius. So 
read most editt. Boeckh reads ἐμπλησθῆναι; BI., νιν ἢ; W., καὶ πρὶν; Weckl., 
Soph. Emend., τι καὶ, the τὶ giving a sarcastic force to πλησθῆναι. 

124 ff. Most editt. adopt, with minor differences, this interpretation: 
The poet holding fast to the image of the eagle, which represents the Ar- 
gives, refers by δράκοντι to the Thebans, thus alluding to the fable of the 
eagle and the dragon, and to the origin of the Thebans. The passage would 
then read, suitably to the construction of δράκοντι in the sent.: (1) Such a 
warlike din, a thing difficult to overcome, was made at his back by his antagonist 
the dragon; or (2) a hard conquest for the dragon matching his foe. Two objec- 
tions may be urged: (1) The use of otds, ἔβα, ἀμφιχανών, γένυσιν is not in 
keeping with the retention of the figure in αἰετός. (2) πάταγος ἐτάθη must 
be said, of course, of the Thebans, and yet acc. to this interpretation this 
πάταγος was ἃ δυσχείρωμα for the Thebans. We understand the poet to say 
that the Argive foe ἔβα, because τοῖος πάταγος κτέ. that he found it a thing 
hard to overpower. Schmidt proposes, τοῖός γ᾽ ἀμφὶ dar’ ἐτάθη πάταγος ”Apeos 
ἀντιπάλῳ δοὺς χείρωμα δράκοντι, which he translates, “such a mighty din of 
battle arose about the man (the Argive foe), that it gave him as a conquest to 
the opposing dragon (sc. the Thebans). Gleditsch proposes, ἀμφὶ τῶνδ᾽ ἐτάθη 
( πάταγος “Apeos ἀντιπάλου τε σπείραμα δράκοντος (δράκων being the Thebans). 

130. L has ὑπεροπτίασ' with ὑπερόπτασ' on the margin a antiqua manu. The 
former word is plainly a mistake, and such conjectures as ὑπεροπλίαις of Vau- 
villiers (adopted by Bell.) and ὑπεροπτείας of Boeckh are unsatisfactory. W.’s 
reading, ὑπερόπτην (referring to Capaneus and obj. of ῥιπτεῖ), is ingenious ; but 
the word seems necessary to the thought of the preceding sent., for it was their 
defiant and proud advance which Ζεὺς ὑπερεχθαίρει xté. ὑπερόπτα is found in E, 


174 APPENDIX. 


134. ἀντίτυπας is’ the reading of Triclinius, of several inferior Mss., and of 
the Schol. L has ἀντίτυπα with ws written above by a later hand. The metre 
is against dyrirvra. Many editt. follow Porson in writing ἀντιτύπᾳ in agree- 
ment with γᾷ (the earth smiting back); but we should then expect the regular 
form ἀντιτύπῳ. 

138. Διός is the conjecture of W. from the mutilated reading of L (traces 
of ὃ or & with two unequal marks of apostrophe). τὰ μὲν is found in most of 
the Mss. Wolff’s reading brings out the double antithesis between Capaneus 
and the other chieftains on the one hand and”Apys and Ζεύς on the other. 
Weckl.’s conjecture, εἶχε δ᾽ ἄλλᾳ τὰ τοῦδ᾽ (aliter se habuerunt res 
huius, ie. Capanei), is worthy of mention. So also is that of Gleditsch, 
εἷλε τόνδ᾽ ἅδε μοῖρ᾽ ἄλλα κτέ. 

151. The Mss. are divided between θέσθαι (so L) and θέσθε. Some editt. 
take θέσθαι as the inf. for the imv. W.adopts Weckl.’s (Soph. Emend.) emen- 
dation, χρεὼν viv θέσϑαι. N. and Schmidt read χρή. Bl. proposes θῶμεν for 
θέσθε. Schubert adopts Kvitala’s conjecture and reads τις viv θέσϑω. 

156 ff. The Mss. read νεοχμὸς with one anapaest lacking in 156, and fol- 
lowed by veapator Gedy κτέ. of our text. The cola in L begin with the words 
Κρέων | νεαραῖσι | χωρεῖ | ὅτι | προὔθετο | κοινῷ. It seems necessary there- 
fore to supply a word in 156. The omission there of some word denoting 
ruler is further indicated by the Schol. on νεοχμός : νεωστὶ κατασταθεὶς els τὴν 
ἀρχὴν Kal τυραννίδα. With the change of νεοχμὸς νεαραῖσι into νεοχμοῖσι, 
adopted by several editt., we lose what appears to be an important part of the 
thought, sc. that Creon had just come into power, a fact to which he himself 
refers in his speech (170-174). Wolff’s supposition that two anapaests fell out 
just before νεαραῖσι (he would supply veoxpas ταγὸς ταχθείς for the entire 
supposed lacuna) seems more violent than, following the arrangement of the 
verses indicated above, to take verse 160 as an anapaestic monometer. That 
anapaestic systems do not need to correspond to each other in strophic 
arrangement is, acc. to Bell., to be seen in the Parodos of the Phil. and that 
of the O. C. 

158. τίνα in most editt., after the reading of Vat., and A. 

169. ἐμπέδους is preferred by Reiske, Hartung, Schmidt, N., “almost” by 
Bl. W. objects~that the usual expression for “standing firm,” as opposed to 
“fleeing,” is ἔμπεδον μένειν. 

180. ἐγκλήσας is the old Attic form for ἐγκλείσας. Photius Ler., p. 168, 
says: κλῇσαι of ἀρχαῖοι λέγουσιν, οὐ κλεῖσαι, Kal κλῇδα " οὕτω Kal οἱ τραγικοὶ 
καὶ Θουκυδίδης. The Mss. of the tragedians vary between ἢ anda. Cf. Gerth 
de dial. tragoed., Curt. Stud. I. b., 217 ff. So ἐγκλήοι, 505, κλῇθρον, 1186. 

189. σῳῴΐουσα. The iota subscript in the forms which have { is good 
Attic usage. Cf Weckl. Curae Epigraphicae, p. 45. 

203. The Mss. read ἐκκεκηρύχθαι, corrected to ἐκκεκηρῦχθαι, which is the 
reading of W. This inf. must depend on λέγω. ἐκκεκήρυκται is the emenda- 
tion of Musgrave, and is the reading of the most editt. 


ate 
πων. 


APPENDIX. 175 


206. αἰκισθέντ᾽ is the common reading (1, has αἰκισθένταᾶ, A αἰκισθέν τ᾽). 
With the former reading, the best const. is to take ἄθαπτον καὶ αἰκισθέντ᾽ 
together, and δέμας as accus. of specification with αἰκισθϑέντ᾽ ἰδεῖν. 

211f. L Κρέων. Inferior Mss. Κρέον. Many editt. reject these readings, 
partly in order to get a const. for the accus. of the next verse. W. reads xv- 
petv, and construes tov δύσνουν κτέ. κυρεῖν ταῦτ᾽ ἀρέσκει σοί. N. proposes in 
211 σὺ ταῦτα δράσεις. Schmidt changes the next verse to Spay τόν τε κτέ., 
Weckl. Soph. Emend. to ἐσ τόν te κτέ. Dind. changes καί to κἀς. Bell. reads 
τὸ δρᾶν instead of Κρέων. 

213. Erfurdt corrected πού τ᾽ ἔνεστι of the Mss. To avoid πού ye, Dind. 
(1836) and Mein. proposed που μέτεστι, which W. has adopted. Bergk and 
N. read παντὶ col γ᾽ ἔνεστί που. 

218. 1, ἄλλω. ἄλλω A, E. ἄλλο is found in only one late Ms. (acc. to 
Camp.). The contrast is not between the Chorus and some other person who 
is commanded, but between the command given to other persons and that 
enjoined by Creon upon the Chorus. 

223. Mss. τάχους. W. σπουδῆς from the supposed citation of this passage 

in Arist. Rhet. iii. 14, and from the Schol., ὅτι μετὰ σπουδῆς ἀσθμαίνων πρὸς 
σὲ πεπόρευμαι. But why prefer to the unexceptionable Ms. reading a citation 
which may have been carelessly made from memory? That Aristotle was not 
infallible in his quotations, is shown in a critical note of Bell.’s revision of 
Wolff. : 
231. W. follows the Mss. σχολῇ, which he connects with ἤνυτον = 7 ac- 
complished with difficulty, and hence βραδύς. Bl. adopts the emendation of the 
Schol. σχολῇ ταχύς, which gives an oxymoron like σπουδῇ βραδύς; but the 
latter is more suitable to the thought. 

241. εὖ ye στοχάζῃ (ει) in the Mss. This is the common reading of the 
editt. W. followed Bergk, who substituted ri φροιμιάζῃ (ει), taken from the 
supposed citation of this passage in Arist. Rhet. iii. 14.10. The Schol. on 
Arist. ἰ. c. says, τὸ δὲ τί φροιμιάζῃ τοῦ Kpéovrds ἐστι λέγοντος. Bell. shows that 
not much weight is to be given to this Schol. Cope and Camp. think the words 
in Aristotle are prob. a quot. from Eur. Zph. Taur. 1162. 

242. σημαίνων in L, A. σημανῶν in two later Mss. 

258. Naber, in Mnemosyne ix. 212 ff., proposes ἕλκοντος for the meaningless 
ἐλθόντος. 

263. The Mss. have ἀλλ᾽ ἔφευγε τὸ μὴ εἰδέναι, one syllable too many. Er- 
furdt cut out τὸ. Other conjectures are: Goettling ἔφασκε μὴ εἰδέναι, Seyff. 
ἔφη τὸ μή εἰδέναι, Bl. πᾶς δ᾽ ἔφευγε μὴ εἰδέναι, Dind. ἔφευγε πᾶς τὸ μή. Pos- 
sibly εἰδέναι is a gloss upon τὸ μὴ, borrowed from ξυνειδέναι in 266. 

269. The punctuation in the text is that generally adopted. Camp. and 
Bl. rightly hold that the contrast between εἷς and πάντας, secured by W.’s 
punctuation, is pointless here. 

279. Camp. adopts N.’s emendation of ἢ for 3. 

280. W. changes κἀμέ of the Mss. to κατά pe, joining the prep. with 


176 APPENDIX. 


μεστῶσαι, on the ground that καί with ἐμέ would imply that the guard had 
provoked some one else also. καί pe is an improvement suggested by Seidler 
on κἀμέ in changing the place of the emphasis. 

286. An exchange of position between πυρώσων and ἐκείνων, suggested by 
N., would help the clearness of the sent. For νόμους, Herwerden proposes 
δόμους. 

292. N. reads νῶτον δικαίως εἶχον εὐλόφως φέρειν, which is based upon 
four quotations of this passage by Eustathius. But it is generally believed 
that Eustathius here quoted incorrectly from memory. W. concludes that he 
had in mind the line of Eur. Frg. 175, ὅστις εὐλόφως φέρει τὸν δαίμονα. 

313 f. These verses are rejected by Bergk as an interpolation, and 
placed by Schmidt after 326, as being more appropriate there. By this ar- 
rangement, Creon and the Guard have each the same number (5) of verses. 

318. τί δὲ is the reading of most Mss. and editt. Salin L. W. has τὶ δαὶ 
ῥυθμίζεις. With the punctuation of the text, adopted from Seyff. and fol- 
lowed by Camp., the question has more point. 

320. All the Mss. read λάλημα, except L which seems to have had (a)AdAnpa, 
the first a being erased. Both λάλημα and ἄλημα are explained by the Schol. 
δῆλον favors ἄλημα, since it needs no inference to prove λάλημα; besides, 
Creon had already referred indirectly to the soldier’s loquacity (316). 

326. The Mss. τὰ Sava, which is adopted by Seyff. and W. W. thinks 
there is a sarcastic allusion to δεινόν in 823. But this seems unmeaning, nor 
does Sava give the required sense. Most editt. rd δειλὰ from the ree 
τἄδηλα is a conjecture of Weckl. Soph. Emend. 

342. L has πόλευον; the other Mss. are divided between πολεῦον and 
πολεύων. Camp. remarks that the masc. is more prob. because ἀνήρ follows 
in the antistrophe, and Wund. thinks it more prob. that πολεύων was changed 
by copyists into πολεῦον (to agree with τοῦτο) than that the opposite change 
was made. 

343. W. reads κουφονέων, which is the corrected reading of L and is 
found in later Mss. The Schol. explains by κούφως καὶ ταχέως φερομένων. 
κουφονόων is an emendation of Brunck, and is now generally accepted. 

351. L has ἕξεται with ἄ written above ἕ in the Schol. Other Mss. have 
either Gera: or erat. Thus the verse lacks one syllable of being complete. 
ὑπάξεται was proposed by Brunck. From the Schol. on ἀμφίλοφον (kal λείπει 
ἡ umd ὑπὸ ζυγὸν ἄγει), and from the Schol. in the next verse (ἀπὸ κοινοῦ τὸ 
ὑπὸ ζυγὸν ἄξεται), it is to be inferred either that ὑπό was wholly wanting in 
the text of the Schol., or that the prep. was compounded with the verb, and that 
its omission with ζυγόν (cf Dionys. Hal. Hist. iii. 469, ὑπήγαγον τὸν ‘Opdriov 
ὑπὸ ζυγόν) became a matter of comment. ἄγειν ζυγόν without a prep., in the 
sense of to bring under the yoke, is unknown. W.’s conjectural reading fas 
ἄγει is forced. Among the most plausible emendations are: ὀχμάζεται ἀμφι- 
βαλὼν ζυγόν, Herm.; ὁπλίζεται ἀμφίλοφον ζυγόν (¢/. ὡπλίσαθ᾽ ἵππους, Hom. 7]. 
xxiii. 301), G. Jacob; ἵππον ἐθίζεται, G. H. Miiller. Margoliouth adopts 


APPENDIX. 177 


ἀέξεται from Dind. Poet. Scen., and reads ἵππον ἀέξεται ἀμφιπόλων ζυγόν, 
οὔρειον κτέ., which he translates, “he rears him a yoke of servants in the 
horse and the bull.” Brunck’s reading seems the least unsatisfactory. 

354. W. adopts the conjectural reading of Wieseler, κατ᾽ ἀνεμόεν φρόνημα, 
and interprets: “The thought which is swift as the wind becomes definitely 
fixed by means of the word.” 

357. The Mss. αἴθρια (= αἴθρεια). So W., who takes it as= τὰ αἴθρεια with 
πάγων (cf. 1209, 1265), i.e. the keenness of the frosts. This is the reading also of BI. 
and Wund. Boeckh’s conjecture ὑπαίθρεια has been adopted chiefly because, 
as Camp. says, the repetition of VU ?_. U |__| _ ὦ | _ in verses 3, 4, 6, suits 
the composition of the strophe better than the introduction of the bacchius 
and cretic in verse 3, i.e. ___|___ WU _.. Camp. reads διαίθρεια; other editt. 
are divided between ἐναίθρεια and ὑπαίθρεια. 

360. W. departs without sufficient reason from the Mss. reading adopted in 
the text. The phrase to which he objects is not τὸ οὐδέν but οὐδὲν τὸ μέλλον. 

361 ff. The traditional reading is not free from difficulty. Schmidt pro- 
poses Ἅιδα μόνον φεῦξιν οὐκ ἔφραξέ πᾳ νόσων δ᾽ ἀμηχάνους κτέ. For ἐπάξεται 
several changes have been proposed, e.g. ἐπεύξεται, ἐπαρκέσει, ἐπάσεται. 

365. σοφόν τι is hard to justify. In place of it, Heimsoeth proposes δεινόν 
τι; Schmidt, τοῖόν τι ; Gleditsch, τοσόνδε. 

366. W. reads τότ᾽ ἐς to make the verse logaoedic. J. Η. H. Schmidt 
makes it choreic. See Schmidt’s Rhythmic and Metric, p. 175, foot-note. 

368. παρείρων in the Mss. Gloss in 1,2 πληρῶν τηρῶν. Seyff., Erfurdt, 
Herm., Boeckh., Camp., follow the Mss. Boeckh interprets by violating from 
the idea of falsely inserting. The most noticeable emendations are: πληρῶν, 
adopted by W., from the Schol.; τ᾽ ἀείρων = ὑψῶν, Schn.; τε τηρῶν, Kayser ; 
περαίνων, Wund.; παραιρῶν, Dind., Ell.; and γεραίρων, Musgrave, Reiske, N., 
Bonitz. The last fits the thought best. 

375. Mein. thinks τάδ᾽ cannot be right and reads κάκ᾽, 1, ἔρδοι. This is 
preferred by Camp. and Bl. to ἔρδει because of the preceding opt. 

386. μέσον has been restored by Seyff. from L. The other Mss. have εἰς 
δέον. Ν. reads εἰς καιρόν, Weckl. Soph. Emend., ἐς καλόν. 

390. Weckl. conjectures δεῦρό μ᾽ ἐξηύχουν. 

4111. Keck proposes ὑπήνεμον ὀσμὴν. 

414. The Mss. read ἀφειδήσοι, which is exactly contrary to the sense re- 
quired, sc. to be neglectful of. The reading of the text is the emendation of 
Bonitz, and is adopted by Seyff., N., Weckl. Golisch (Jahrb. Philol. 1878, 
p. 176) proposes εἴ τις τοῦ δ᾽ ἀφ᾽ εὐδήσοι πόνου. 

436. Dind. changes ἀλλ᾽ ἡδέως to ἅμ᾽ ἡδέως, which has found favor with 
many editt. But ἀλλά adds the thought “she confessed all,” which was the 
cause of both pain and pleasure to the Guard. 

439. W.has adopted the proposal of Bl. τἄλλ᾽ against all Mss. authority 
and without sufficient reason. By πάντα ταῦτα, the Guard simply means “all 
these considerations that I have been speaking of.” 


178 APPENDIX. 


447. L ἤιδεισ τὰ, which has been taken by most editt. as ἤδης τά. Cobet, 
Nov. Lectt. 215, emends to ἤδησϑα, ace. to the directions of the old gramma- 
rians for the wadad’Ar€ls. Cf also Trach. 988, 

452. τοιούσδ᾽... ὥρισεν is the conjecture of Valckenaer for the traditional 
ot τούσδ᾽... ὥρισαν, and is preferred by W. in his critical appendix, and 
adopted by Seyff., N., Bonitz, Schmidt, et al. The defenders of the Ms. read- 
ing find in τούσδ᾽ an intentional sarcasm on the same expression in Creon’s 
question, and understand it to refer to the laws of sepulture. But the ex- 
pression τούσδ᾽ ἐν ἀνθρώποις seems rather vague for this. 

454. ds τἄγραπτα is the reading of Boeckh after one Ms., for ὥστ᾽ ἄγραπτα. 

462. L has air’. Brunck wrote αὔτ᾽ after inferior Mss. 

467. W. changes the Mss. θανόντ᾽ to θ᾽ ἑνός τ᾽, i.e. the one sprung from my 
mother, and one (sc. father). If only the mother is mentioned, W. argues that 
Polynices would be represented as only a half-brother of Antigone. But W.’s 
reading is not justified by ἑνὸς ἀνδρός re καὶ μιᾶς υἱεῖς, Plat. Legg. i. 627 ὁ, 
and similar passages, in which identity of parentage is expressed by the use of 
els or ὁ αὐτός. Mein. proposes ἐκ μιᾶς μητρὸς πατρός τ᾽ ἄθαπτον. ἄθαπτον 
ἠνσχόμην νέκυν is the ordinary reading. The Mss. vary between ἠισχόμην L, 
ἠνσχόμην A, ἠνεσχόμην Vat., ἠσχόμην and ἰσχόμην inferior Mss. The Schol. 
ἠνεσχόμην " ὑπερεῖδον. ἠνσχόμην has no warrant. ἠνεσχόμην and ἀνεσχόμην 
are found in use. The simple ἔχομαι in the sense οὗ τλῆναι is not found. 
ἄθαπτον may be a gloss, or a change from ἄταφον when the corrupt form 
ἠνσχόμην had gained foothold. Bl. thinks the disturbance in the text arose 
from the omission of ὄντ᾽, and that νέκυν is a gloss, and reads ἄθαπτον ὄντ᾽ 
ἠνεσχόμην. Weckl. Soph. Emend. also prefers this. 

486. ὁμαιμονεστέρα (o) in A, Vat., ὁμαιμονεστέρα (ts) in L. The reading 
of the text gives a plainer const. than ὁμαιμονεστέρας, which would have to be 
taken (as ἀδελφῆς is) in the pred. gen. with κυρεῖ (οὖσα). 

490. W. reads τάφους obj. of βουλεῦσαι, and makes τοῦδε gen. of posses- 
sion referring to Polynices. For the plur. he cites O. 7. 987, οἱ πατρὸς τάφοι. 
He objects to βουλεῦσαι as epexegetic inf. on account of its position, and to 
taking ἴσον subst. with τοῦδε τάφου, like ἴσον τῆς τύχης, γῆς, and similar 
phrases. Metzger proposes τόνδε κηδεῦσαι τάφον. Keck would read τοῦδε 
φροντίσαι τάφον. 

505. The Mss. read ἐγκλείσοι, ἐγκλήσοι. But the fut. opt. is not used in 
independent cond. sents. Some editt. prefer the aor. ἐγκλήσαι, ἐγκλείσαι. 

506 f. By giving these verses to the Chorus, W. avoids some of the difficul- 
ties mentioned in the notes. W. cannot be right in supposing that there is 
any reference to these verses in what follows. τοῦτο (508) plainly refers to 
502 ff. ὑπίλλουσιν στόμα does not imply that the Chorus have spoken, but is 
only another form of the statement in 504,505. In assigning these verses to 
the Chorus, W. has chosen the less objectionable course. 

520. ἴσον is a variant. Some editt. read ἴσα, others ἴσους, and supply 
ποθεῖ as pred. from the preceding verse. 


APPENDIX. 179 


527. δάκρυα λειβόμενα L, λειβομένα A, λειβομένη L,? V, Vat. Schol. δάκρυ᾽ 
εἰβομένη, the reading of Triclinius. But εὔβω is not found in the tragedians. 
εἰβομένα, Aesch. Prom. 400, is a conjecture of Herm. 

531. Editt. generally read 4, omit comma after ὑφειμένη, and have comma 
instead of colon after θρόνων. L, V read ἡ. Valckenaer, on Phoen. 1637, 
shows that the art. is often found after a pron. in an address to indicate 
mockery or anger. ( El. 357, σὺ δ᾽ ἡμῖν ἡ μισοῦσα μισεῖς μὲν λόγῳ. 

557. L has μέν y οὐ (1) corrected a prima manu to μέντοι (= μέν τοι). 
Schol. σεαυτῇ καλῶς ἐδόκεις φρονεῖν. The variants are many. A has μὲν τοῖς; 
which is preferred by the most editt. because it gives a more pointed contrast 
with τοῖς δέ. Two interpretations are then given: (1) “You in the view of these 
(Creon), but I in the view of those (the gods below and Polynices) seemed, etc.” 
(2) “You seemed in that way (your way) to be exercising good judgment, but I 
in this way (my way).” Schubert reads, after Kvitala, σὺ μὲν τώς, τὼς ὃ ἐγώ. 

575. The common reading is ἔφυ. L. has ἐμοί, followed by W., Schn., Seyff., 
Dind. Poet. Scen. N. proposes μόνος, Mein. κυρεῖ, Weckl. Soph. Emend. μένει. 

578f. L. has τᾶσδε (instead of τοῦδε), prob. by inadvertence because of the 
following τάσδε; just as A has both times τοῦδε. These variants and the pecu- 
liar emphasis of γυναῖκας εἶναι have led to several emendations ; e.g. ev δὲ 
τάσδε χρὴ γυναῖκας ἵἴλαι, Dind.; εἶρξαι, Schmidt ; εὖ Serds δὲ χρὴ, Seyff.; ἐκδέ- 
τας δὲ χρὴ γυναῖκας εἶναι, Weckl., after Engelmann. 

580. Naber, Mnemosyne ix. p. 212 f., proposes φρίσσουσι for φεύγουσι, 
but this robs yap of its force. 

586. Most of the Mss. ποντίας dAds, corrected by Elmsley. 

588. Triclinius read Θρήσσαις for Θρήσσῃσιν of the Mss., which has been 
corrected by Ell. to Θρήσσαισιν. Bergk proposes ἔρεβος ἔφαλον, which is ap- 
proved by BI. 

591. The text has the Ms. reading. W. objects to the combination of 
κελαινάν and δυσάνεμον (a permanent and a temporary quality) by means 
of καί. The position of δέ is unusual. W.’s reading δυσάνεμοι is the con- 
jecture of Bergk. 

594 ff. “To find a perfectly satisfactory reading as a substitute for these 
ill-fitting words is hardly possible.” N. Instead of φθιμένων of the Mss., 
Herm. reads φθιτών, which he takes metrically as the required spondee ; but 
θιτός has elsewhere a short penult. Dind. Poet. Scen. proposed πήματ᾽ ἄλλ 
ἄλλοις ἐπὶ πήμασι. Kolster, Das zweite Stasimon in Soph. Antigone, Jahrb. 
Philol. 1867, p. 101 ff., ingeniously conjectures πήματ᾽ ἀφθίτως for πήματα 
φθιμένων. Schmidt reads: ἀρχαῖα τὰ Λαβδακιδᾶν φθιτῶν ὁρῶμαι | πήματ᾽ 
οἴκῳ πῆμ᾽ ἐπὶ πήματι τίκτοντ᾽. 

596. Kolster changes γένος to ἄγος, i.e. “the blood-guiltiness (of the race) 
does not leave posterity free.” 

600. Th. Kock conjectures θάλος for φάος. This is adopted by Seyff. and 
defended by Kolster. 

603. Mss. κόνις. κοπὶς is the emendation of Jortin, now generally 


180 APPENDIX. 


received. Those who defend κόνις make it refer to the strewing of the dust 
over the corpse, which becomes for Antigone φοινία. With this reading κατ- 
αμᾷ is to be taken in the secondary sense of heap upon, which a Schol. explains 
by καλύπτει. Camp. following Donaldson, defends this by saying that as 
καταμᾶσθαι κόνιν is “to cover one’s self with dust,” so by a poetical inversion 
the dust may be said καταμᾶν, “to cover or sweep out of sight.” 

605. ody av is Weckl.’s emendation for τεὰν of the Mss., and is received 
by W. through a supposed necessity for “ἄν with the potential opt. in the 
dramatists. 

606. Inferior Mss. read ὑπερβασίᾳ. 

607. Most of the Mss. read παντογήρως. A has πανταγήρως, wholly free 
Srom old age, i.e. ever young. παντογήρως means either making all aged, or very 
aged, ancient. In neither sense has the word any fitness here. A Schol. 
explains by ὁ αἰώνιος. As analogous, Bell. cites wappéyas, πάγκακος, and παγ- 
γήρως from later Greek as applied to χρόνος. πανταγρεύς is W.’s conjecture. 
Other conjectures are: παγκρατής, πάντας αἱρῶν, πάντ᾽ ἀγρῶν. παντογήρως 
may have arisen from a supposed antithesis to the following ἀγήρως. 

608. The Mss. reading 6 παντογήρως οὔτ᾽ ἀκάματοι θεῶν is manifestly incor- 
rect when the verse is metrically compared with the corresponding -νόων ἐρώτων 
| εἰδότι δ᾽ οὐδὲν ἕρπει of the antistrophe. Dind. writes οὔτ᾽ ἄκοποι θεῶν ww; 
Herm., οὔτε θεῶν ἄκμητοι; Schn., οὔτ᾽ ἐτέων ἄκματοι. μῆνες θεῶν seems un- 
suitable. θέοντες is the conjecture of Donaldson and Heimsoeth. Instead of 
this word, Weckl. would prefer some verb (like φθεροῦσιν or φθίνουσιν in 
trans. sense) which fits better to the idea of μῆνες than αἱροῦσιν from αἱρεῖ. 
The true reading is yet to be found. 

612f. W. reads ἐπαρκέσαι νόμον, makes the inf. express purpose after 
κατέχεις δυνάστας, and interprets so as to protect law and authority forever. 
This construction of the inf. as if δύνασαι ὥστε preceded,.and this sense of 
ἐπαρκεῖν, are doubtful. 

613f. The Mss. οὐδὲν ἕρπει θνατῶν βιότῳ πάμπολις (παμπολὺν 1) ἐκτὸς ἄτας. 
This means, in no respect does it (this law) approach the life of mortals in every 
state (i.e. everywhere) free from harm. But this conflicts with the leading thought 
at the beginning of the ode. The required thought is, no one who comes in con- 
flict with the sovereignity of Zeus, etc. The same objection holds against W.’s 
reading: ὁ δ᾽ οὐδὲν ἕρπει θνατῶν βίοτος xrté., the life of mortals in every state does 
not pass free from calamity. The contradiction lies in saying “blest are they 
who are free from calamity,” and then, “no life is exempt from calamity.” 
Many editt. take refuge in πάμπολύ γ᾽ for πάμπολις, which is understood to 
mean nothing proceeds very far without ἄτη (which involves the same contradic- 
tion as that objected to above), or to the life of man nothing beyond the bounds 
comes free from ἄτη (where the sense of πάμπολυ seems forced). Lange’s 
conjecture (adopted by Schubert) wdvredes, nothing that is complete, with the 
notion that πάντελες is for a mortal &xperpov, and the striving for it ὕπερβα- 
σία, is artificial. πλημμελές has been adopted from Weckl. Soph. Emend. as 


APPENDIX. 181 


being most in harmony with the thought and at the same time requiring no 
violent change of the Ms. reading. Dind. abandons the passage, supposing 
ἕρπει and ἐκτὸς ἄτας to be interpolated from 618 and 625. 

620. L reads προσαύσῃ. The other Mss. vary between προψαύσῃ, προσ- 
ψαύσῃ; mpordpy, mporaipy. The Schol., προσφέρει, favors ave or αἴρω. 

625. Mss. ὀλιγοστὸν. ὀλίγιστον is Bergk’s emendation. ὀλιγοστόν is a 
doubtful form, and would mean one of a few. 

633. θυμαίνων is the reading of an old Schol. for λυσσαίνων, which is a 
ἅπαξ λεγόμενον and means rave. 

646. W.’s πέδας for πόνους is a marginal reading of L, and is apparently 
confirmed by the Schol. But πόνους makes good sense, and is recommended 
by 0. C. 460, τῇδε τῇ πόλει μέγαν σωτήρ᾽ ἀρεῖσθε, τοῖς δ᾽ ἐμοῖς ἐχθροῖς πόνους. 

648. The Mss. read τὰς φρένας ὑφ᾽ ἡδονῆς. Triclinius first inserted γ᾽ 
before ὑφ᾽ to heal the metrical fault. But it is difficult to see any force in γέ 
with φρένας. W.’s reading δι᾿ ἡδονὴν is a conjecture of Bl. Dind. Poet. Scen. 
dpévas ὑφ᾽ ἡδονῆς δαμεὶς, gives an apparent dactyl in the third foot. He also 
proposes σὰς ὑφ᾽ ἡδονῆς φρένας, which is adopted by Schubert. Mein. proposes 
φρένας σύ γ᾽ ἡδονῇ. Weckl. τάσδ᾽ ὑφ᾽ ἡδονῆς φρένας. 

659. L has τά τ᾽ ἐνγενῆ, with συγγενῆ written above. συγγενῆ is prob. a 
gloss, but is regarded by W. as an original correction. Erfurdt corrected 
to τά γ᾽ ἐγγενή. 

669. W. rejects this verse, (1) because εὖ ἄρχεσθαι seems to him superfluous 
after what is said in 666 ff.; (2) because ἄρχεσθαι ought to come before 
ἄρχειν, since to rule well is a result of to obey well; (3) because with this verse 
omitted the number of verses spoken by Creon and by Haemon would be 
exactly equal. These reasons seem insufficient. Soph. is not so rigid an 
observer as Aesch. of correspondence in the στιχομυθία. Bl. would prefer 
to read καλῶς τ᾽ av ἄρχειν εὖ τ᾽ ἂν ἄρχεσθαι. 

673. W. reads πόλεις τ᾽... ἠδ᾽ (= ἠδέ) after two inferior Mss. This ap- 
pears to be the emendation of a scribe who wished to avoid the anacoluthon 
occasioned by τέ... ἥδε. Many editt. effect the same result by omitting τ᾽, 
which has, however, the best Mss. authority. 

674. L reads συμμαχηι (= σὺν paxy). This is defended by Camp. and 
others, but with difficulty. Better is the emendation of Held (Progr. Schweid- 
nitz, 1854), kay μάχῃ δορὸς. The reading of W. is the conjecture of Reiske, 
and is almost generally received. 

G75. Keck objects to τροπὰς, and would substitute τάξεις for it. 

688. L has σοῦ with ἃ written above, a@ prima manu. σοὶ is the reading 
also of A, V. Most editt. write σοῦ. 

706. W.’s change of τοῦτ᾽ to τοῦδ᾽ is unnecessary, and without Ms. 
support. 

707. Priscian, Instit. Gram. 17, 157, quotes this verse thus: ὅστις γὰρ 
αὐτῶν ev φρονεῖν μόνος δοκεῖ. 

718. Most Mss. have θυμῷ, which some join with εἴκει as a local dat., yield 


182 APPENDIX. 


in your heart (but this is an Epic usage), others with δίδουν, allow to your anger 
a departure. θυμοῦ is found in 1,3, V, and in several later Mss. W.’s con- 
jecture μύθῳ, yield in respect to your edict, does not recommend itself. 

736. The Mss. ye. W., with many editt., adopts Dobree’s emendation. 
The succession of 738, 737, 736, 739, seems preferable to that of the text. 

747. The Mss. οὐκ dy. οὔ τὰν is Elmsley’s conjecture. 

755 ff. The transposition adopted from Bell., and suggested to him by 
Donner, is preferred also by Weckl. N. places 756-7 after 749 (cf also 
Enger, Philol. 1867, p. 344), but this order makes the connection less 
clear. 

760. 1, ἄγαγε, A ἄγετε. Several editt. prefer the latter. 

775. W. adopts ὅσον for ds of the Mss. from Β]., on the ground that 
τοσοῦτον requires a correlative. But ὡς may stand instead of ὅσον. 

785, W. adopts the conjecture of Winckelmann, θ᾽ for δ᾽. Dind. Poet. 
Scen. also reads θ᾽, and adopts the reading és τ᾽ of L in 782, which gives the 
correlation of τέ... τέ. 

789. Instead of é of the Mss., N., Bl, Weckl., W., read σέ y. ἐπ᾽ is 
defended by Camp., who makes it mean in the case of. Erfurdt and others 
take it for ἔπεστι. 

798. L has wdpepyos, which is prob. the error of a copyist. The reading of 
the text requires the resolution of the arsis of a logaoedic dactyl, by which a 
proceleusmatic {πάρεδρος ἐν) corresponds to a dactyl of three times (φύξιμος). 
This is so rare and questionable as to lead many editt. to abandon the Ms. read- 
ing and to adopt that of Emperius, νύμφας τῶν μεγάλων τῶνδε πάρεδρος, which 
removes the metrical difficulty. Still, although cases of this resolution are 
rare, a few seem well authenticated. Schmidt, Rhythmic and Metric, p. 58, gives 
one instance, Pind. Pyth. xi. 4, παρ Μελίαν = θέμιν ἱεράν. W. adds, Nem. vii. 
10, Evgevida πάτρα = εἰ Mvaporvvas. Also, Soph. Aj. 403, ὀλέθριον αἰκίζει = 
εὔφρονες ᾿Αργείοις. In Eur. we find at least one instance: Androm. 490, 
ἔριδος ὕπερ = avroxparovs. In Soph., Bell. has found O. 7. 1195, οὐδένα 
μακαρίζω = Θήβαισιν ἀνάσσων, and 970 of the Ant., ἀγχίπολις ΓΆρης = dpxato- 
yovev (981). As analogous Bell. cites the fact that also in comic trimeter 
there are a few instances where a measure of three times (which is the measure 
of the logaoedic dactyl, the long syllable being χρόνος ἄλογος = one and a 
half times) is filled by four short syllables, namely, when an anapaest follows 
upon a tribrach (dactyl); e.g. Arist. Ach. 733, dxoverov δή, ποτέχετ᾽ ἐμὶν τὰν 
γαστέρα, vv ξι ΡΝ Ὁ: συν μος | ee eee Aves, 108, ποδαπὼ τὸ 
γένος; ὅθεν αἱ τριήρεις αἱ καλαί; UY |_| vou |_| oJ] 1...: 

811. Bl. prefers πάγκοινος, which exactly fits the metre in the correspond- 
ing verse, 828, of the antistrophe. Cf. El. 138, é’ Ata παγκοίνου λίμνας. 

814. L, A, V, ἐπινυμφίδιος, which gives a dactyl where a spondee is found 
in the corresponding verse of the antistrophe. The word is found only in one 
other place, Meleager, Anth. Pal. 7,182. ἐπὶ νυμφείοις is Bergk’s emendation, 
adopted by Schn., Wund., N. But Dind., Bl., Camp. et al. read ἐπινύμφειος. 


APPENDIX. 183 


828. The Mss. have ὄμβρῳ. ὄμβροι is the almost certain conjecture of 
Musgrave. Camp. alone of recent editt. defends ὄμβρῳ. 

831. For θ᾽ ὑπ᾽ of the Mss. most editt. read 8 im. This follows in part 
quite naturally from the correction in 828. 

834. The Mss. vary between θεογενής, metrically impossible, and θεογεννής. 
W. reads θειογενής», after Wieseler, because he thinks Seoyevvys an unknown 
and improbable form. N. cites an instance of it in Tzetzes, and of πον- 
τογεννής in Nicetas, of πρωτογεννής in Theod. Prod. But these are too late 
to be of any authoritative value. He thinks Soph. may have written θείου τε 
γένους. θειογενής occurs once in the Sibylline Oracles, 5, 261. 

836 ff. καίτοι φθιμένῳ. W., under the influence of a Schol., ὅστις τοῖς ἰσο- 
Odors ὁμοίως ἐτελεύτησεν, writes καί τῳ. But the use of the masc. of the partic. 
without the art. makes the statement general. Variants are φθιμένᾳ, φθιμέναν. 
If 838 (ζῶσαν καὶ ἔπειτα θανοῦσαν) were to be retained, there is reason for 
preferring φθιμένᾳ, since the reference in 838 is definitely to Antigone, and 
with that φθιμένᾳ would better agree than φθιμένῳ. But 838 is rejected as a 
verse without point. It was rejected already by the Aldine edit. If the verse 
is retained, a verse is still wanting to complete the correspondence with the pre-- 
ceding anapaestic system, 817-822. 'This fact (which, however, is not decisive 
here) and the Schol. καρτερεῖν σε χρή, ὡς καὶ ἡ Νιόβη ἐκαρτέρησεν παραμυ- 
θούμενος αὐτήν, to which nothing in the text corresponds, have led some to 
believe that a verse has fallen out between 837 and 838. W. proposes this: 
σὲ δὲ Kal τλῆναι πρέπον ὡς κείνην, by which the Chorus would mean, “it is 
proper that you also show fortitude as did she,” but which Antigone should 
understand to mean “it is fitting that you also suffer”; and it is to this then 
that Antigone alludes by οἴμοι γέλωμαι. By transposing the words in 836-7, 
as has been done here, a paroemiac is avoided in the middle of the system, 
and u in ἰσοθεοῖς is kept short, as is usual in tragedy. . 

840. οἰχομέναν is the correction of Martin for ὀλομέναν, ὀλλομέναν of the 
Mss. Some adopt ovAopévay from Triclinius; but this commonly means 
destructive. } 

846. ἐπικτῶμαι. A marginal reading is ἐπιβοῶμαι (for ἐπιβῶμαι), which 
Bl. prefers. Wund. reads ἐπαυδῶμαι. 

848. Most of the Mss. have épypa, corrected by Brunck to épypa. 1, épypa. 
Many editt. follow Herm. in reading ἕρμα. 

850 f. W. has adopted βροτοῖς from Triclinius. y has been inserted 
metri gratia. ὙΠῸ metre of this and of the corresponding verse, 870, of 
the antistrophe do not agree. Bergk, Dind., et αἱ, reject the verse as an 
interpolation. Conjectures are numerous. Several editt. adopt that of Em- 
perius, οὔτ᾽ ἐν τοῖσιν ἔτ᾽ οὔτε τοῖσιν. Gleditsch’s reading is ἰὼ δύσποτμος 
βροτῶν, οὐδὲ νεκρὸς νεκροῖσιν | μέτοικος, οὐ ζῶσιν, οὐ θανοῦσιν, which is in 
exact metrical correspondence with the commonly received reading of the 
antistrophe, ἰὼ δυσπότμων κασίγνητε γάμων κυρήσας, θανὼν ἔτ᾽ οὖσαν κατή- 
ναρές με. ν 


184 APPENDIX. 


855. L reads πολύν. W. proposes πόλει. Schn., Bergk, ποδοῖν = violently. 
προσέπεσες does not seem to be the right verb. V has προσέπαισας. (δ 
Aesch. Prom. 885, λόγοι παίουσ᾽ εἰκῆ | στυγνῆς πρὸς κύμασιν ἄτης. 

860. οἶτον is Brunck’s reading for οἶκτον, adopted by Dind., BL, N. 

865. δυσμόρῳ in L. The Schol. has ϑυσμόρου agreeing with ματρός, which 
is preferred by most editt. 

869f. W.’s reading is without authority, except that ἰώ is found repeated 
in L, which seems to be an attempt to make the metre agree with the cor- 
responding verse of the strophe, 850. Bell. gets a closer metrical corre- 
spondence by reading ἰὼ δυσπότμων ld γάμων κασίγνητε κύρσας, Which has 
been adopted as being the least objectionable. 

877. Dind. rejects ταλαίφρων as a repetition from 866, and reads ἔρχομαι! 
τὰν πυμάταν ὁδόν. 

879. Mss. ἱερὸν. Many editt. read ἱρὸν so as to avoid resolution of the 
trochee. ipds is written also in Ὁ, C. 16. But N. denies that this form was 
ever used by Soph. 

887. The Mss. vary between ἀφεῖτε, ἀφῆτε, ἄφετε, and ἄπιτε. 

888. Morstadt’s conjecture that rupBevew is a copyist’s error for vupdevew 
is approved by Weckl. 

905 ff. The spuriousness of these verses was first urged by A. Jacob, . 
Quaest. Soph., 1821. Critics are not agreed as to the extent of the supposed 
interpolation. W. brackets 905-913 + νόμῳ 914; N., 904-920; Dind., 900-928 ; 
Schmidt, 904-924; Weckl., 905-912. A passage of somewhat similar rhetori- 
cal character is Εἰ. 1301 ff. 

916. Kern would write δὴ Κρέων for διὰ χερῶν. 

922 f. These verses are rejected by N. on the ground that 922 is contra- 
dictory to the attitude of Antigone, who from the first has been convinced that 
the gods approve her deed, and that Creon will have to suffer for his conduct, 
and because the phrase rly’ . . . ξυμμάχων is too obscure. For ξυμμάχων some 
prefer ξυμμαχεῖν. 

927. For μὴ πλείω, N. would prefer μὴ pelo. But the reading of the 
text is more emphatic, since it implies that a suffering greater than her own 
can hardly be conceived. Her fate, certainly, is as bitter as one could wish 
for Creon. 

935 f. The Schol. was in doubt whether to assign these lines to Creon or 
to the Chorus. The Mss. assign them to Creon. Most editt. follow Boeckh in 
giving them to the Chorus. Crcon’s threat in 932 seems to leave nothing 
more to be said by him. Antigone recognizes this in 933-4. The final con- 
firmation comes most fittingly from the Chorus. 

939. μέλλω, Mss. and editt. generally. μελλώ was adopted by W. from 
Mein., on the mistaken ground that μέλλω is not suited to the sense. μελλώ is 
a rare word, and is nowhere found in Soph. 

941. βασιλίδα L, A, E, Vat., 1,3, Schol. But this gives a dactyl and an 
anapaest in the same dipody. Seyff. emended to βασιλειδᾶν, supposing the 


APPENDIX. 185 


final vy omitted before the next p. This is adopted by Camp. Triclinius 
read βασίλειαν, Herm., βασιληΐδα, Emperius, Θήβης τὴν κοιρανιδάν | μούνην 
λοιπήν (on which τὴν βασιλίδα would be a gloss). Bergk prefers AaBSaxiday. 
N. brackets βασιλίδα. Dind. rejects the whole line. 

943. The Mss. εὐσέβειαν. Triclinius changed this to evoeBiay in order to 
make a paroemiac at the close of the anapaestic system. 

948. καὶ is omitted by the Mss., and added by Herm. 

952. ὄλβος is Erfurdt’s generally received emendation for the Mss. ὄμβρος. 
Erfurdt compares Bacchylides ap. Stob. Ecl. Phys. I. 166, θνατοῖσι δ᾽ οὐκ 
αὐθαίρετοι [οὔτ᾽ ὄλβος οὔτ᾽ ἀκάματος ΓΑρης. 

955. ὀξύχολος is Scaliger’s correction of the Mss. ὀξυχόλως. 

956. W. remarks on κερτομίοις that the repetition of this word after so short 
an interval is suspicious, that the word does not well suit épyats, and that the 
dat. of cause is more properly joined with Dionysus, who is the doer. Dind. 
suspects a dittography. The error caused by letting the eye fall upon 962 
may have crowded out a word like ἀντιβίοις, which would give by the violent 
anger of Dionysus. 

957. L has κατάφαρκτοςς The other Mss. have mostly κατάφρακτος. 
Metathesis of p is freq. See Weckl. Curae Epigraphicae, p. 43. 

959f. W. writes ἔνθηρον after Pleitner, Progr. 1864. Only thus, he says, 
does Soph. come into harmony with the version of this myth given by Apol- 
lodorus. See on 955. W., accordingly, gives the sense thus: “In the case of 
him who is thus bound to the rocks, the violence of horses makes the mad- 
ness (together with the blood) trickle away; i.e. his mad insolence vanishes 
with his life.” But without a more definite reference than ἔνθηρον, is it 
probable that the poet would be understood to refer to this feature of the 
story? W.implies that στάζειν is not easily understood unless it refers to the 
dripping of blood. But cf Aesch. Agam. 179, orate δ᾽ ἐν ὕπνῳ... πόνος. 
The Schol. explains by οὕτω καὶ τοῦ Λυκούργου ἀπὸ τῆς μανίας ὀργὴ ἀποβαίνει. 
Camp. renders: “So dire is the excess of rage that flows from madness.” 
Bergk and N. propose ἀτηρόν for ἀνθηρόν. 

965. W. adopts δ᾽ from Seyff. All the Mss. have τ᾽ except L, which omits 
the conj. 

966. The Mss. Kvavedv πελαγέων (πελάγεων L) πετρῶν. This is now gen- 
erally rejected, πετρῶν being undoubtedly a gloss. σπιλάδων, Wieseler’s 
emendation, is now commonly received. Cf. Hesych. σπιλάδες ai περιε- 
χόμεναι TH θαλάσσῃ πέτραι. Soph. Frg. 341, Πόσειδον, és γλαυκᾶς μέδεις 
εὐανέμου λίμνας ἐφ᾽ ὑψηλαῖς σπιλάδεσσι στομάτων. 

968. The Mss. vary between ἡ δ᾽ and ἠδ᾽, impossible metrically. W. reads 
τὰ δ᾽ used in an adv. sense =tum (τὰ péev=quum being omitted), to make 
prominent the locality which is directly connected with the story. It would 
be difficult to sustain this view. 

969. ἄξενος is Boeckh’s addition for the lost σοῖο ἡ»... Mein. suggests 
gov. Camp. would prefer some verb like ἵσταται or κλήζεται. ἀπόξενον in O. T. 


186 APPENDIX. 


196, is explained by the Schol. by δυσχείμερον and referred to Salmydessus. 
Cf. Aesch, Prom. 726, Σαλμυδησσία γνάθας | ἐχθρόξενος ναύταισι. 

970. &yxovpos is adopted by W. from Dind. (who has since rejected it) for 
metrical reasons. For the resolution of the long thesis in a logaoedic dactyl, 
see on 798, App. 

972 ff. ἀρατὸν ἕλκος was changed by Schn. to dpatov ἕλκος, τυφλωθὲν to 
dpaxrov. Wund., Dind., Bl, Weckl., read ἀραχθὲν for τυφλωθὲν, and adopt 
ἄτερθ᾽ ἐγχέων, the conjecture of Herm. for the senseless ἀραχθὲν ἐγχέων of the 
Mss. ἀραχθέντων is the emendation of Lachmann. N. would prefer dpay@év 
ἐξ ἀγρίας δάμαρτος... τυφλωθέντων ὑφ᾽ αἱματηραῖς. 

979. L has πατρὸς. 

984. θνέλλαισιν. So Ell. and Dind. for the Mss. θυέλλῃσιν. 

1021. εὐσήμους is not a sure reading. Two letters are erased in L after 
ev. N. thinks the true reading to be αἰσίους. 

1027. πελεῖ L, πέλη A. Bergk, Dind., Wund. write deyrat . . . πέλῃ. 

1035. Most of the Mss. have τῶν ὃ ὑπαὶ γένους. The text follows Herm., 
Boeckh, Bonitz, Camp. in striking out δ᾽, and taking τῶν as a rel. or dem. pron. 
pov, the reading of W., is impossible, for it leaves ὑπαὶ γένους entirely in- 
definite. Some editt. think the reference is to the relatives of Creon, particu- 
larly to Antigone and Haemon. To accommodate this interpretation several 
changes have been suggested. N. proposes τοῖσι δ᾽ ἐν γένει; Dind., τῶν δὲ 
συγγενῶν ὕπο. 

1036. κἀκπεφόρτισμαι is the reading of a later hand in L and of some 
inferior Mss. Camp. prefers this. 

1037. L has ra (dv written above a prima manu). The other Mss. vary be- 
tween τὸν προσαρδέων, τὸν πρὸς σάρδεων, τὸν πρὸ Σαρδέων. The reading of 
ΒΙ. is adopted in the text. 

1056. For τὸ δ᾽ ἐκ, Hartung reads τὸ δ᾽ αὖ. Cobet conjectures τὸ δέ ye. 

1065. τρόχους is Erfurdt’s emendation of τροχούς which means the turning 
of the wheel. This reading would better fit Winckelmann’s emendation ἥλιον 
τελεῖν, Which is adopted by N. Kvitala favors τελεῖν in an intr. sense = to 
come to an end. Certain critics, in a realistic vein, argue for τροχούς, on the 
ground that, because the predictions of Tiresias were to be fulfilled in the 
course of that day, Soph. would not make the seer say τρόχους, as if several 
days might yet elapse. But the expression is to be taken as an indefinite one, 
like that in 1078. 

1069. κατῴκισας : so read most of the Mss. and editt. E, 1,3, have κατοι- 
κίσας. With the partic., re is superfluous. 

1080-83. A perplexing passage. The first difficulty is the exact reference. 
W., Erfurdt, Herm., Seyff., Camp., suppose that these verses contain a predic- 
tion of the war of the Epigoni, who ten years later avenged the denial of 
burial rites to their fathers by the destruction of Thebes. To make this ref- 
erence more apparent, W. adopts the conjecture of Seyff., τὰ πράγματ᾽, i.e. 
which (lit. whose affairs) dogs have polluted, and follows Bergk in reading 


APPENDIX. 187 


συνταράξονται, acc. to a late Schol., αἱ πόλεις ἐταναστήσονταί σοι. Wund., 
Dind., Mein., Weckl., reject the passage as an interpolation fabricated 
from 1016-17. Boeckh, Schn., N., Bell., take the passage either as a 
general statement or as referring to the calamities that are to befall 
Thebes, without any particular allusion to the war of the Epigoni. Against 
this particular allusion Boeckh objects with much force as follows: (1) There 
is no reference in the entire play to any such event, nor to the tradition 
(cf. Hdt. ix. 27) that the other Argive leaders were denied burial. (2) 
πόλεις ἐχθραί cannot refer to the Argive cities, since they were already 
in hostility with Thebes. (83) It is absurd to speak of birds —to say 
nothing of dogs —carrying this “unholy savor” into Peloponnesian cities. 
The second difficulty is the connection of the passage with the context. The 
transition between 1077-79 and 1080-86 is abrupt. Schn. seeks to make it 
less so by taking πᾶσαι πόλεις in the sense of the entire state, and connecting 
it closely with σοῖς δόμοις ; but πᾶσαι πόλεις cannot be tortured to mean that. 
To what éx@pat refers is uncertain. Some supply ταῖς "Epwio. from 
1075; others, σοί, meaning Creon; others, with the Schol., τοῖς Θηβαίοις; 
others, tots θεοῖς. These difficulties led Schiitz and Kviéala to place the pas- 
sage immediately after 1022, where ἐχθραί would naturally be taken with θεοί 
in 1020, i.e. hateful to the gods, and the connection is thus much more clear. 
The third difficulty is in the use of certain expressions. (1) ὅσων σπαράγματα 
can hardly mean anything else than the mangled remains of as many (citizens). One 
of the most ingenious solutions of this difficulty is that of Schiitz, who proposes 
to read τἀπάργματα and takes καθήγνισαν in the sense of polluted (cf. Schol., 
μετα ἄγους ἐκόμισαν, and Hesych., καθαγίσω " συντελέσω καὶ καθιερώσω, παρὰ δε 
Σοφοκλεῖ ἐκ τῶν ἐναντίων ἐπὶ τοῦ μιαίνειν τέτακται), 1.6. the sacrificial offerings of 
which dogs have polluted, εἰς. (2) ἑστιοῦχον has been objected to on the ground 
that πόλιν would not be found in the rel. sent. after πόλεις. This led W. to 
adopt the conjecture of Wieseler, πάλην, meaning the ash of the sacrificial 
hearth. N. conjectures πόλον, and translates the phrase, to their own native 
sphere, i.e. the sky. But neither is satisfactory. The interpretation given in the 
notes is a choice of evils, but the preference would be more decided were the 
passage to be placed in immediate connection with 1022, as indicated above. 

1089. ἡσυχωτέραν is the Mss. reading for the more common Attic ἡσυχαί- 
τερον. ἡσυχώτατος is found, acc. to some editt., in Plat. Charm. 160 a, and 
ἡσυχώτερον in Bekk. Anecd. 98, 19. 

1090. ὧν is Brunck’s emendation for ἢ of the Mss. Those who retain ἢ 
connect νοῦν with τῶν φρενῶν in the sense of the spirit of his mind (like γνώμῃ 
φρενῶν, O. T. 524, Lat. mens animi). But the position of the words is 
against this. N. defends ἢ, and thinks the sent. is a combination of two 
consts., Viz., ἀμείνω φρενῶν τῶν νῦν φέρει and ἀμείνω ἢ ὃν νῦν φέρει. 

1096. εἰκαθεῖν. Mss. εἰκάθειν. ditt. have generally followed Elmsley 
in holding this and similar forms to be second aorists. But Curtius, Verbum 
II., p. 346, decides in favor of the traditional accentuation, and shows that @ 
does not belong exclusively to any tense stem. 


188 APPENDIX. 


1096 f. No satisfactory reading for these verses has yet been found. 
W.’s view seems wholly untenable. His const. is πέρα ἐν Save (ἐστὶν) 
ἀντιστάντα θυμὸν (subj.) πατάξαι ἄτῃ, ie. it is a still more terrible thing for the 
soul that resists to throb with calamity {πατάξαι taken absolutely (as in Eng. 
we say “to palpitate with fear”), and ἄτῃ as dat. of instrument). πέρα for 
πάρα finds favor also with Bl., N., who take the thought to be “to yield is 
hard, but to resist is still more terrible.” N. compares such phrases as δεινὸν 
καὶ πέρα δεινοῦ (Dem. 45, 73), πέπονθα δεινὰ πλεῖστα καὶ δεινῶν πέρα (Greg. 
Naz. II. p. 178), and proposes to read ἄτῃ παλαῖσαι δεινὰ καὶ δεινῶν πέρα. 
From 1099 it is evident that Creon is already casting about how to find his 
way out of his trouble; and in this frame of mind he is not so likely to 
consider what is more or less terrible as to seek for the best reason for 
yielding, which is, that he is ruined if he does not yield. ἄτῃ is difficult to 
understand. By reading ἄτη (nom.), and making θυμόν obj., the sense would 
be, but calamity is at the door to smite my soul resisting. Cf. Ar. Ran. 54, 
πόθος τὴν καρδίαν ἐπάταξε. : 

1098. λαβεῖν, or λακεῖν in L, but most editt. take this to be dittography of 
λακεῖν, 1094, and read Kpéov, found in inferior Mss. 

1105. W. has rejected the reading of his first edit. καρδίας δ᾽ ἐξίσταμαι 
for καρδίᾳ ξεπίσταμαι after L, which is difficult to defend, and is now 
generally abandoned. The Schol. explains by μόγις μεθίσταμαι τῆς προτέρας 


* 


S- 

1108. L reads tr or tr, with doubtful breathing; A has ofr’; most of the 
later Mss. have tr’. The second tr of the text is found first in Triclinius. 
W. makes οἵ τ᾽ émdoves the subj. of στείχοιεν dv, supplied from στείχοιμ᾽ ἄν. 

1111. L has δόξαι τῆδ᾽ ἐπεστράφην. The Schol. explains by δοκήσει 
μετεστράφην. μεταστρέφειν is the regular compound for change about. ὅδόξᾳ 
would make the verse unmetrical. 

1115. W. and N. change the order of the words in order to make the 
metrical correspondence more exact in the strophe and antistrophe. But in 
logaoedic verse an irrational long is admissible in the unaccented syllable. 

1119. The Mss. have Ἰταλίαν. The Schol., Sud τὸ πολνάμπελον τῆς χώρας, 
also points to this. So read most editt. But W., N., Bell., prefer Ἱκαρίαν 
for the reason that it is highly improbable that Soph. should here mention 
remote Italy and omit all reference to the original home of the Attic cult 
of Dionysus. Copyists might easily mistake the well-known Ἰταλία for this 
to them unknown Attic deme. 

1121 f. W. reads ὦ Βακχεῦ, Βακχᾶν ματρόπολιν, with the Mss. and most 
editt. But ὦ in some of the Mss. is written above Βακχεῦ. ὦ was rejected 
by Herm., and 6 before ματρόπολιν was added by Musgrave so as to make 
the metre correspond exactly with that of the corresponding verse of the 
antistrophe. - 

1123 f. The Mss. have ναίων παρ᾽ ὑγρὸν... ῥέεθρον. Dind. emends to 
ναιετῶν. ὑγρῶν is the reading of Triclinius. ῥείθρων is the emendation of 


APPENDIX. 189 


Herm. These changes have been adopted by most recent editt. Camp., 
however, follows the Mss. 

1129. The Mss. have νύμφαι στείχουσι, which has been transposed metri 
gratia by Bl. and W. But even then the metre does not exactly agree with 
the corresponding verse of the strophe (στείχουσι -- γένος κλυ-). Keeping 
the same order as that of the Mss., Dind. proposed νύμφαι στίχουσι, which 
has been adopted by Schmidt in his metrical scheme. But the authority for 
στίχουσι is only a gloss of Hesychius, who freq. interchanges εἰ ands. Mein. 
proposed to read κλειτάν for κλυτάν in the strophe. Rauchenstein, Rhein. 
Mus. N. Ε΄. xxvi. 116, proposes Κωρύκιον | νύμφαι νέμουσι. The Mss. reading 
has been retained in this edit., and the irrational long syllable admitted in the 
metrical scheme. 

1143. Παρνασίαν : Dind. for Ilapvyctav. Cf. Παρνασοῦ, O. T. 475; 
Παρνάσιος, Aesch. Choeph. 952. 

1146. In W.’s reading, πῦρ πνεόντων of the Mss. has been changed to 
πύρπνων, a word not found in Soph., and the order of xopayé ἄστρων 
has been reversed. πνειόντων of the text was first suggested by Brunck. 
So we have in Aesch. Choeph. 622, πνείονθ᾽ (acc. to Heath’s emendation), and 
the Aldine edit. read καταπνείει in Agam. 105. 

1150. προφάνηθ᾽ avat is Bergk’s emendation of προφάνηθι Nagtas, where 
κιαὶς may have arisen in the Mss. from an emendation of @viact. Boeckh, 
Dind. θῶρι retain the Mss. reading or change to προφάνηθ᾽ ὦ Ναξίαις, and 
insert apa before πόλις in 1141, so as to make the metre of the corresponding 
verses agree. W. suggests to keep the Mss. reading, and to change πάνδαμος 
to παλαιόδαμος, 1141. 

1156. Mein. and N. think the text corrupt, and deny the correctness of the 
interpretation given in the notes. Mein. calls attention to the unpleasant 
frequency of the syllable av, and would prefer ὁποῖον ἄν ti’ ἀνθρώπου βίον. 

1160. BI. prefers ἐφεστώτων to καθεστώτων, with which N. agrees. 

1166. προδῶσιν ἄνδρες, οὐ κτέ. is taken from Athenaeus (see infra) for 
προδῶσιν, ἀνδρὸς οὐ xré. of the older Mss. W. is inclined to favor the con- 
jecture of BI., προδῷ τις, ἄνδρες (voc.). 

1167. This verse is omitted in the Mss., and was added by Turnebus from 
Athenaeus vii. 280. The Schol. seems to have read it. N. proposes οὔτι φήμ᾽ 
ἐγὼ ζῆν, or od τίθημ᾽ ἐγὼ ζῶν. Schmidt proposes tds γὰρ ἡδονὰς ὅταν προδῴς, 
ἐν tact o οὐ τίθημ᾽ ἐγώ, or, if 1167 is included as genuine, τὰς γὰρ ἡδονὰς | 
ὃς ἂν προδῴ, τοιοῦτον οὐ τίθημ᾽ ἐγὼ | ἐν ζῶσιν, ἀλλ᾽ ἔμψυχον ἡγοῦμαι νεκρόν. 

1168. L reads πλουτεῖ καὶ fy. This is defended by Camp. as being an 
instance of the pres. indic. to state a supposition. But the impv. seems more 
forcible. The statement is a general one. 

1175. αὐτόχειρ is in the view of many critics an unsatisfactory reading. 
Mein. conjectured ἀρτίχειρ = slain just now by a bloody hand, or (Lehrs) struck 
by a mighty hand. Keck proposes avrémas. Jacob regards 1176-77 as an 
interpolation. 


190 APPENDIX. 


1179. βουλεύειν has been suspected as a false reading. Weckl. Soph. 
Emend. proposes συμβάλλειν. 

1182. Brunck reads περᾷ for πάρα, and is followed by Dind. Poet. Scen. 
and N. 

1184 f. Παλλάδος εὐγμάτων προσήγορος is suspected by many editt 
W. cannot find another instance of προσήγορος used as a subst. But κατή- 
yopos and συνήγορος are formed and used in precisely the same way. Παλ- 
λάδος βρέτας, or σέβας, has been conjectured. 

1195. dArev is Neue’s emendation of the Mss. ἡ ἀλήθεί, 

1200. The Mss. κατασχέθειν. Elmsley writes κατασχεθεῖν. See on 1096. 

1208. μολών : L has αθ written by an ancient corrector over oA, i.e. 
μαθών, which seems preferable. 

1209. Schiifer prefers περισαίνει, Wund. περιπολεῖ, for wep Batver. 

1214. For σαίνει Keck would read κινεῖ. 

1216. Seyff., followed by N., prefers χάσματος for χώματος. Cf. Hesych. 
χάσμα = στόμα ἢ σχίσμα γῆς. 

1219. Some of the best editt. follow Burton’s emendation κελευσμάτων. 
Of. Aesch. Pers. 397, ἔπαισαν ἅλμην βρύχιον ἐκ κελεύσματος. Eur. ph. Taur. 
1405, ἐπωμίδας κώπῃ προσαρμόσαντες ἐκ κελεύσματος. 

1225. This verse is suspected by Dind. because of the supposed tautology 
in δύστηνον λέχος after the more emphatic εὐνῆς φθοράν. Mein. for the 
same reason writes τέλος for λέχος, Bergk λάχος. But there is no tautology 
with the explanation adopted in the notes. 

1228. Instead of οἷον, L reads ποῖον. 

1232. L reads ἀντειπὼν ὅλως. ξίφους is written as a gloss in some Mss. 
Dind. used to read ἀντειπὼν ξίφους, but in his Poet. Scen. reads ἀντειπὼν ἔπος. 
Weckl. thinks that in the original codex κολεῶν was written above ξίφους, to 
explain the expression “to draw the sword from the scabbard,” and that this 
is the origin of ὅλως. 

1238. The reading of the Schol. and of two inferior Mss. is πνοὴν. ῥοὴν 
is found in L, L?, and two Vatican Mss. Many recent editt. prefer πνοήν, on. 
the ground that it is a “harder” reading; but others again find πνοὴν ἐκβάλ- 
λει too “hard.” 

1241. The Mss. have ἐν, except L*, which has εἰν, the Epic form, which is 
defended by Gerth, Curt. Stud. I., and adopted by Camp. ἔν y was suggested 
by Heath, and is now generally accepted. γέ seems to be needed here. 

1250. Dind. Poet. Scen., Mein., N., and others reject this verse for these 
reasons: (1) γνώμης ἄπειρος is a strange expression. (2) ἁμαρτάνειν is blind ; 
the Schol. takes it to refer to the mistake of “ bewailing in public.” (3) οὐκ 
οἶδα xré. (1251) is a more fitting reply of the Chorus if 1250 is expunged. 
(4) By the rejection of this verse the stichomythy of the passage 1244-56 is 
perfect, the messenger and the Chorus having each respectively two and four 
verses twice. 

1251. L, A, E read ἔμοιδ᾽, which some think to be intended for ἔμοιγ᾽. 


APPENDIX. 191 


1265. ἰώμοι of the Mss. has been corrected by Turnebus to ὦμοι, which is 
now generally adopted. But W. reads ἰὼ, on the ground that ὦμοι here would 
be a violation of the principle laid down in the note on 82. He seems not to 
distinguish between τῶν ἐμῶν πραγμάτων and ἐμοῦ, 1.6. between the use of the 
pers. pron. and that of the poss. pron. in this const. Cf Aj. 980, ὦμοι 
βαρείας dpa τῆς ἐμῆς τύχης. 

1281. W. reads ἐκ κακῶν, a needless change from the Mss. ἢ κακών, first 
made by Canter. Several editt. read τί δ᾽ ἔστιν; ἢ κάκιον αὖ κακῶν ἔτι ; 

1289 ff. The Mss. generally read τί φῇς, ὦ παῖ; τίνα λέγεις μοι νέον λόγον ; 
Most editt., following Seidler, reject λόγον as a false repetition from 1287. 
Camp. suspects, with good reason, ὦ wat as a false reading for αἰαῖ. It 
might be added that παῖ is nowhere else used by Soph. in addressing a servant 
or messenger; ὦ παῖ in 1087, to which W. refers, is not parallel, the person 
addressed there being the lad who escorts Tiresias. R. Enger (Philol. xii. 
p. 457) proposes τί φῇς, ὦ τίν᾽ αὖ λέγεις μοι νέον ; 

1294. This verse, which is given by the Mss. to the messenger, is assigned 
to the Chorus by Erfurdt and most editt. after him, for the reason that thus 
an exact correspondence of persons is obtained in the first pair of strophes 
and antistrophes and the intervening trimeters; i.c. 1294 should be given to 
the Chorus because 1270 is so given. But such a correspondence fails further 
on (cf. 1312-16 and 1334-38), and is not necessary here. Besides, this state- 
ment seems to come more properly from the messenger, who naturally would 
say, “see for yourselves, it is as I have told you.” 

1301. W. follows the Mss., which read (with slight variation in the words 
ἡ δ᾽ and ἥδε), ἡ δ᾽ ὀξύθηκτος ἥδε βωμία πέριξ. This reading is absurd. ὀξύθηκτος 
can only mean sharply whetted, and is always used of weapons. πέριξ is ποῦ ἡ 
found elsewhere in Soph., and is difficult to explain. The reading adopted in 
the text is the conjecture of Arndt. Some prefer Arndt’s subsequent change, 
πτώσιμος περὶ ξίφει for βωμία περὶ ξίφει. Dind. conjectures, after the reading 
of Aj. 899, νεοσφαγὴς κεῖται κρυφαίῳ φασγάνῳ περιπτυχής, the true reading 
to be ἡ δ᾽ ὀξυθήκτῳ φασγάνῳ περιπτυχής. 

1303. W. follows the Mss. in reading λέχος, which he understands to mean 
the cavern or den of the serpent (σηκὸν és μελαμβαθῆ δράκοντος, Eur. Phoen. 
1010), into which Megareus threw himself, and which thus became his couch. 
Most editt. adopt the emendation of Bothe, λάχος. Mein. prefers τέλος. 
W. supposes, with Canter, that a verse spoken at this place by Creon has 
disappeared from the Mss. The only ground for this assumption is that thus 
we should have six trimeters to correspond to the six after the first pair of 
strophes. W. proposes for this omitted verse, ἦ pot χολωθεῖσ᾽ ἀθλίου φονῶν 
téxovs; But 1304 follows immediately upon 1303 without any break or 
interruption. 

1310. Two of the Mss. read φεῦ φεῦ, and this seems to be a reading of L 
written a recentissima manu above an erasure. But φεῦ φεῦ is unmetrical. 
Erfurdt read at at, changed by later critics to αἰαῖ. 


192 APPENDIX. 


1317. W. changes ὦμοι μοι of the Mss. to ἰώ μοι to correspond in metre 
with ἄγοιτ᾽ ἄν of the antistrophe. But the anacrusis may be an irrational 
long syllable. 

1318 f. The metrical agreement between these and the corresponding 
verses of the antistrophe is not exact. Kolster (Pilol. 1857, p. 456) proposes 
ἐγὼ γάρ σ᾽ ὦμοι μέλεος, ἔκτανον = σέ τ᾽ αὐτάν, ὦμοι μέλεος, οὐδ᾽ ἔχω. 

1323. The Mss. read ὅτι τάχος, as in the text. But this requires that 
-xos be treated as syllaba anceps, and whether this syllable can be so treated 
depends upon the arrangement of the verse. It is a disputed point whether 
to arrange these dochmiacs into systems. Westphal and Schmidt favor 
dochmiae systems. Christ also joins two, sometimes three, dochmii to 
make one verse. If this is done here, -xos as syllaba anceps can be justified 
only on the ground that it occurs in an emotional passage in which the same 
word is repeated. This is allowed by Westphal, but not by J. H. H. Schmidt, 
who everywhere avoids the correspondence τὸ at the end of the first dochmius 
of the dimeter. In this instance Schmidt avoids the difficulty by adopting the 
unwarranted conjecture of Schone, ἀπάγετέ μ᾽ ὅτι τάχος. W. and Bell. make 
a monometer here, and thus make τάχος end the verse. By reading τάχιστ᾽ 
the difficulty would be solved if the arrangement by systems is kept. 

1336. The editt. vary between ἐρῶ μὲν (with the most of the Mss.), ἐρῶμαι, 
ἐρῶμεν (with V), ἐρῶ ye, ἐρῶ ᾽γώ. 

1340. κατέκανον is from κατακαίνω, poetic form of κατακτείνω. The Mss. 
read κατέκτανον, which was corrected by Herm. to κάκτανον, after Vat. 57, 
and is supported by Hom. 7]. vi. 164, κάκτανε. This form gives a more exact 
metrical correspondence than κατέκανον, and may well stand as a Homeric 
reminiscence. It is adopted by Camp. N. reads éxravov. 

1341. There is no good reason for changing αὐτάν of the Mss. to αὖ τάνδ᾽, 
as W. and many other editt. have done after Seidler. 

1342 ff. The best Mss. read ὅπα πρὸς πρότερον (πότερον, A) παῖ (πᾷ) καὶ 
θῶ πάντα γὰρ. This is impossible metrically, and the sense of πᾶ καὶ θῶ is hard 
to understand. W. adopts Musgrave’s emendation πᾷ κλιθῶ, and rejects ὅπα, 
but this does not agree with the corresponding verses of the strophe, where 
the reading is not in dispute. To get any metrical agreement, the alternative 
is either to drop πάντα γὰρ or to reject πᾶ καὶ θῶ (or πᾷ κλιθῶ). Camp. 
prefers to do the latter, for the reason that πάντα γὰρ seems to have the 
better Mss. authority, and that the asyndeton in πᾷ κλιθῶ, A€éx pia τάν χεροῖν 
is harsh. 

1345. The common reading is τὰ δ᾽, which many editt. connect with τάν 
χεροῖν, as though there were an antithesis between what was at hand and what 
was impending, making τὰ ἐπὶ κρατί refer to a fate that hangs over him. 


GREEK INDEX. 


[The numerals refer to the notes, or to the verses of the text.] 


a privative sometimes long, 339. 

ἄγος, pollution or expiation, 256, 775. 

ἀγχιστεῖα, neut. pl. instead of the 
abstract subst., 174. 

ἀδελφά-- ὅμοια, followed by gen., 192. 

αι, measured as a short syllable, 1310. 

ἀλλὰ yap explained, 148, 155, 392. 

ἀλλὰ νῦν τηνικαῦτα, 552, 779. 

ἂν ἥξειν, indir. for ἂν ἥξω, 390. 

ἄν with the aor. inf., 236; with the 
subjv. in an obj. clause, 215; 
omitted with the opt., 605. 

ay repeated to give emphasis to some 
word or phrase, 69. 

ἀντί instead of ἤ after the compara- 
tive, 182. 

ἀοιδάς for gids, found only here in 
Soph., 883. 

ἀπιστεῖν = ἀπειθεῖν, 219, 381, 656. 


Βάκχιος for Βάκχος, 154. 
βίᾳ, in defiance of, 59, 79. 
Bopeds, 985. 


yap, in questions to indicate surprise, 
44, 574, 732, 786; the fourth word 
of its clause, 1256; used ellipti- 
cally, 21, 243, 511, 517, 566, 743. 


δέ, in apodosis, 234. 

δέμας, different from νεκρός, 205. 

δύο δυοῖν διπλῇ, ἴσοι ἴσους, and simi- 
lar combinations, 13, 1266. 


εἰ, followed by the subjv., 710. 

-e, the older Attic ending in the sec- 
ond pers. sing. mid. in tragedy, 41. 

εἶπον, in the sense of say followed by 
the inf., 755. 

els τις, 262, 269. 





ἐκ, after ᾿Αργόθεν, 106. 

ἔμμεν, only instance of this form in 
dramatic poetry, 622. 

ἐν δέ, and thereupon, Lat. simul, 420. 

ἐπεί = ἀφ᾽ οὗ, 15. 

ἔχει ἀτιμάσας, denoting the continu- 
ance of the state or result effected, 
22, 77. 


Ζεὺς ἑρκεῖος, 487. 


Ἥφαιστος, in the sense of jire, 123, 
1007. 


θοὔρμαιον, godsend, 397. 


καὶ μήν, introducing a new scene or 
character, 526, 1180, 1257. 

κάρα, in addressing a person, 1, 899, 
915. 

κρᾶτα, used only in the sing. by Soph., 
764. 


μᾶλλον decoy, 1210. 

py, after verbs of neg. meaning, 263, 
443, 5385; for μὴ οὐ, 443. 

μὴ οὐκ after οὐκ, 97, 936. 

μήτε... μήτε, peculiar use in a rel. 
clause expressing cause or reason, 
697. 

μοῦνος, Ionic for μόνος, 308, 508, 705. 


viy, use by the tragedians, 44, 432. 
Cf. opé. 
viv = νύν illative, metri gratia, 704. 


οἶδ᾽ ὅτι, parenthetic. 

Οἰδιπόδα, Doric gen. in anapaestic 
rhythm, 380. 

ὅπως, how, = ὅτι in a declarative sen- 
tence, 223, 685. 


194 GREEK INDEX. 


ὄρνις, with i short, 1021. 

és, after οὕτως representing ὥστε, 220. 

ὅτε, causal, 170. 

ov δὲ μή, 1042. 

οὐκ, repeated after od, 6; with the 
inf. in indir. disc., 378. 

οὔτε... ov, for οὔτε... οὔτε, 249, 258, 


map οὐδέν, of no account, 35, 466. 

πόλεος, for πόλεως, 162. 

πολλόν, Ionic form, rare in tragedy, 
86. 

Πολυνείκης, play upon the name, 110. 

ποτέ = Lat. tandem, 244. 

πρός = ὑπό with the gen. after pass. 
verbs, 1313. 


πρὸς χάριν = ἕνεκα, 30. 


ὁ initial lengthens a preceding vowel 
on which the ictus falls, 712. 


σφέ, use by the tragedians, 44. 


τά, τάδε, fem. forms in the dual of the 
art. and of dem. prons., 769, 


! 





τάλαινα, its case after οἴμοι and Spor, 
82, 

τὲ... kat, for re... τέ in a disjunc- 
tive question, 328. 

tedv, Homeric and Doric for σάν, 605. 

τί τοῦτο κήρυγμα, abridged for τί 
ἐστι τοῦτο τὸ κήρυγμα ὃ Kré., 6, 7. 

τοῖος introducing the reason for what 
precedes, 124-126. 

τοῦτο pev ... ἔπειτα δέ, 61. 


vppe, Aeolic, found only here in 
Soph., 846. 

vrai, in trimeter, 1035. 

ὑπέρ, on top of, 985, 1126. 


Φερσέφασσα, 894. 
φεῦξις, for φύξις, 361. 
φιλεῖ, is wont, 493, 722. 


ὡς = ὥστε with the inf., 292, 303 ; with 
the partic., 1063, 1179. 

ὡσεί, 653. 

ὥστε = ὡς, 1033, 1084. 


Νὰ 1... “Ὺ 


INDEX OF SUBJECTS. 


[The numerals refer to the notes.] 


Abstract for concrete term, 320, 345, 
533, 568, 756. 

Accusative after an adj. of act. mean- 
ing, 787; of effect, 675. 

Acheron, 812, 816. 

Active used for the middle, 19, 161. 

Adjectives compounded with a priva- 
tive, 582, 847. 

Alliteration, 163, 943, 1335. 

Ambiguity intentional, 635 f. 

Anapaest in iambic trimeter, 11, 991, 
1045. 

Apocope, 1275. 

Article at the close of the trimeter, 
409; used as relative, 607, 826, 1086, 
1137. 

Asyndeton, 358, 370. 

Attraction of gender, 221, 296. 

Augury, 991. 


Caesura after the first syllable, 234, 
250, 464, 531, 1058. 

Capaneus, 133. 

Character portrayed by Sophocles, 
528. 

Chorus, its attitude, 211, 471, 855. 

Cleopatra, 944, 971. 

Combinations of the same or similar 
words sought by the tragedians, 13, 
142, 929, 977. 

Constructio ad sensum, 236, 897, 1246. 


Danae, 944. 

Darius and the wife of Intaphernes, 
905 f. 

Dative in -εσσι, 116, 976, 1297. 

Dative of direction, 234. 

Dionysia in Attica, 1119. 

Dirce, 105, 844. 

Doric forms in the lyric parts, 100. 





Dual and plural combined, 14, 59, 
§33. 


Elision at the end of an anapaestic 
verse, 802, 817, 820; of a diphthong, 
320. 

Enallage, 794, 865. 

Erinyes, 451, 1075, 1104. 


Freedom and popular government, 
love of, 1056. 

Future in a gnomic sense, 351. 

Future optative in indir. disc., 414. 

Future perfect, emphatic, 91. 


Genitive objective after an adj. kin- 
dred to a verb taking an accusative, 
435. 


Hanging as a mode of suicide, 1222. 
Hecate, 1199. 
Historical present, 406. 


Tacchus, 1154. 

Indicative after μή, 278, 1254; in a 
general or conditional rel. clause, 
179, 546. 

Infinitive after οἶδα equivalent to a 
clause introduced by ὅτι, 474. 

Interrogative, indirect for direct, 2, 3. 

Interrogatives, two combined in one 
sentence without a conj., 401. 

Trony, 498. 

Iteratives, 949. 


Libations in honor of the dead, 491, 
Litotes, 1191. 
Lycurgus, 944. 


Masculine in place of the fem., where 
a woman speaks of herself in the 
first pers. pl., 926. 


190 


Megareus, 991, 1303. 
Metaphors and Similes : 
bit of horses, 477. 
brittleness of iron, 475. 
dragon, 117, 124, 126. 
eagle, 112 ff. 
fellow voyager, 541. 
ivy, 826. 
light, 600. 
mournful cry of a bird, 424 f. 
piloting, 994. 
race horse, 140. 
rain cloud, 528. 
razor’s edge, 996. 
rowing, 158. 
sailing, 715 ff. 
scorching the foot in the fire, 620. 
scythe, 603. 
sea darkened by a storm, 20. 
ship of state, 163, 190. 
storm of the spear, 670. 
successive billows, 586 ff. 
tempest, 137, 391. 
trees bending before the wind, 713. 
ulcer, 652. 
words like arrows, 1034, 1084 f. 
Mingling of constructions, 102, 1212. 
Muses, 965. 
Mycenae, 945. 


Neuter of the pred. adj., 1195, 1251. 
Niobe and her fate, 823. 
Nominative for vocative, 891. 

Nysa and its wonderful vine, 1131. ° 


Oedipus myth in Sophocles, 50, 901. 

Offerings upon their tombs that bene- 
fit the dead, 197. 

Omission of pron. or subst. in the 
gen. abs. const., 909, 1179. 

Optative instead of subjv. with ἄν, 
666. 

Optative with pres, indic. in the apod., 
1031; with ἄν to express mild com- 
mand, 80, 444, 680; with & ina 
general rel. clause, 912. 

Oxymoron, 74, 231, 924, 1261. 





INDEX OF SUBJECTS. 


Parataxis and Hypotaxis, 1186 f, 

Parechesis, 103, 974. 

Parnassus, 1126. 

Parody by Aristophanes, 513. 

Paronomasia, 1175. 

Participle aorist or perfect with ἔχειν, 
22, 32, 77, 180, 192. 

Partitive apposition, 21, 319, 561. 

Pleonasm, 227. 

Pluralis majestaticus, 734, 1092, 1195. 

Plural in impersonal constructions, 
447; referring to one spaces 10, 60, 
65, 99, 276, 565. 

Pollution from leaving a corpse un- 
buried, 256. 

Preposition placed in second member 
of a clause to be taken also with 
first member, 367, 1176. 

Prolepsis, 58. 


Quotation or repetition of a word as 
a word, 567. 


Reflexive with the sense of the re- 
ciprocal pronoun, 56, 145, 

Relative pron. for the indir. interr.,542. 

Repetition of the negative οὐκ, 6. 


Salmydessus, 970. 

Sipylus, 825. 

State of the souls of the dead whose 
bodies were left unburied, 25, 1070. 

Subjunctive after πρὶν ἄν, 176, 308; 
in prohibition, 84. 

Substantive with ἔχειν, νέμειν, ἴσχειν, 
κτὲ. instead of the verb that cor- 
responds in meaning, 66, 150. 

Syllaba anceps at the close of an ana- 
paestic verse, 932. 

Synizesis of μή and εἰδέναι, εἰδώς, κτὲ., 
33, 263, 5385; other instances, 95, 
152, 156, 191. 


Thebes, epithets applied to it, 101, 
119, 141, 149. 

Tmesis (so called), 977, 1274. 

Trials by ordeal among the Greeks, 
264, 


ANNOUNCEMENTS 





College Series of Greek Authors 


Edited under the supervision of 


JOHN WILLIAMS WHITE 
Professor of Greek in Harvard University 
AND 


THOMAS D. SEYMOUR 


Professor of the Greek Language and Literature in Yale University 


List Mailing 
price price 


AESCHINES AGAINST CTESIPHON. Edited by Professor Rurus B. 


RICHARDSON, | 27G DAES on o9ndeopdecasteenen cote scvedudvade tuateccortousdatinepsenesbes $1.40 





AESCHYLUS, Prometheus Bound, and the Fragments of Prometheus 
Unbound. Edited by N. WECKLEIN, late Rector of Maximilian Gym- 
nasium in Munich. Translated by the late Professor F. D. Allen of 
Harvard University. 178 pares sic. <cccas-nctsanttcosscesxcrtacvaceubartccauds-ceasaeree 

ARISTOPHANES, Clouds. Edited by Professor Humpureys of the 
University of Virginia. 252 pages......-......-....0-c.--ce-eeccsseneeeeees 

EURIPIDES, Bacchantes. Edited by Professor Beckwitu of the Gen- 
eral Theological Seminary, New York City. 146 pages..............0...... 

EURIPIDES, Iphigenia among the Taurians. Edited by Professor 
Face of the University of California. 197 pages............2...--......22- 

EURIPIDES, Hippolytus. Edited by Professor Harry of the University 

of Cincinnati. 175 Pages...........-- 

HOMER, Introduction to the Language and Verse of. By Professor 









































1.40 


1.40 


Szymour of Yale University. 104: pages. 2.05 site hee δ -dodeew sddstics 75 
HOMER, Iliad, Books I-III and Books IV-VI. Edited by Professor 

Sgymour of Yale University... each 1.40 
HOMER, Iliad, Books XIX-XXIV. Edited by Professor CLarp of the 

University of California. 441 pages ς 5.95 
HOMER, Odyssey, Books I-IV and Books V-VIII. Edited by Professor 

Perrin of Yale Untveraity. iscsi ray eekasset esse ces each 1.40 
LYSIAS, Eight Orations. Edited by Assistant Professor MorGan of 

Harvard University. 4 ΑΝ PAwes 22a icacncexcnotea ital ξοιθε σις ἐτὸτουεος κου σρσίας 1.40 
PLATO, Apology and Crito. Edited by Professor Dyzr, formerly of Cor- 

nell’ NITAVOESIEG A AGA DAGON arenas sos cadescuanavad ona ienacbasteubieatatedes-~ns-cpnsecige 1.40 
PLATO, Gorgias. Edited by Professor Lopcr of Teachers’ College, New 

York CU SOS PAROS ec s5 ls cen ero ας το ὐρεχος προς ona deste geraétede δ. οἷ, δ... κῆς 1.65 
PLATO, Protagoras. By Professor Tow er, formerly of Talladega Col- 

lege, ΠΆΠΑ ΔΟΡῚ. Ala eh370) PARES? <a-cesersseceurarer ss esdasuracbeanctene0steAusbawdsente 1.25 
SOPHOCLES, Antigone. Edited by Professor D’Oocer of the University 

of Michigan. 106 PARES = 0. Ὁ 00 ἀρλιουμετου τος τ τερευςκοεζικονκούς, 5 ποῦ ann eaee 1.40 
THUCYDIDES, BookI. Edited by the late Professor Morris. 349 pages 1.65 
THUCYDIDES, Book III. Edited by Professor Smitu of the University 

of Wisconsin. AiO VAPOR Reise aurea, ες 1.65 
THUCYDIDES, Book V. Edited by Professor FowLer δὲ Western 

Reserve University. BED POS ΡΣ ἐασρεον ἀξ ει ταν το seen esennaesenes 1.40 
THUCYDIDES, Book VII. Edited by Professor Smitu of the University 

of Wisconsin. 202 PADDR. τος τ yeah sundeck, Aapesteeaiieck 1.40 
XENOPHON, Hellenica I-IV. Edited by Professor Manatr of Brown 

University. 2SO: PAVOR «5... sastaua cane dieacvenanasaseesclgentess 1.65 
XENOPHON, Hellenica V-VII. Edited by Professor BENNETT of Cor- 

nell University. ΠΡ PARE 5.52 dk Δ and ot 8 τ ἌΝ ΕΑ Ύ ἀπο deeded 1.40 
XENOPHON, Memorabilia. Edited by Professor Smit of Ohio State 

_ University. MIX AGO PAGER... .occsntenvasds capesbasnracden 1.40 





GINN & COMPANY Publishers 


$1.50 


College Series of Latin Authors 


Edited under the supervision of 


CLEMENT LAWRENCE SMITH 
Professor of Latin in Harvard University 
AND 
‘TRACY PECK 
Professor of the Latin Language and Literature in Yale University 


List 
i 

Catullus. Edited by Professor Etmer T. MERRILL of Wesleyan pies 

University, Middletown, Conn. 1+ 273 pages.................:0...0000+ $1.40 
Cicero, Brutus of. Edited by MARTIN KELLOGG, recently Presi- 

dent of the University of California. xxix + 196 pages................ 1.25 
Cicero, Selected Letters. Edited by Professor FRANK Εν ABBOTT 

of the University of Chicago. Ixxvi+ 315 pages...................... 1.25 
Cicero: The Tusculan Disputations, Book I, and the Somnium 
Sci . Edited by Professor FRANK ERNEST ROCKWOOD 

of Bucknell University. xliv + 109 + xiii+ 22 pages..................... 1.00 
Horace, Odes and Epodes of. (Revised Edition.) Edited by Pro- 
fessor CLEMENT L. Smitu of Harvard University. Ixxxvii+ 





443 pages 1.50 
Horace, Satires and Epistles of. Edited by the late Professor J. B. 
GREENOUGH of Harvard University. ix + 306 pages................ 1.25 


Horace, Odes and Epodes, Satires and Epistles of. Professor 
Smith’s Edition of “Odes and Epodes” and Professor Green- 
ough’s Edition of “Satires and Epistles” in one volume. 
νι ΟΝ RR ss pacasnnsa tocuasouso<nlelcdpeppencapiess terete tbe 2.00 

Juvenal, Satires of. Edited by Professor Henry P. WriGut of 
Yale University. xliv +240 Ῥαρθβ............. ρος 

Livy, Books I and II. Edited by the late Professor J. B. GREEN- 
ouGH of Harvard University. xvii +270 pages... 1.25 

Livy, Books XXI and XXII. Edited by the late Professor J. B. 
GREENOUGH of Harvard University, and Professor TRACY PECK 
of Yale University. xiv + 232 pages ....o......cccccssssesscescesceeecereeeee 1.25 

Livy, Books I, XXI, and XXII. Edited by the late Professor J. B. 
Greenoucn of Harvard University, and Professor TRACY 
Peck of Yale University. xvii+ 379 pages............:.cc0eseo-- 1.35 

Livy, Books I, Il, XXI, and XXII. Professor Greenough’s Edition 
of Books t and II of Livy, and Professor Gane and Pro- 
fessor Peck’s Edition of Books XXI and XXII of Livy in one 
volume. xvii + 270+ xiv + 232 pages.......... 1.50 

Plautus, Captives and Trinummus of. Edited by Professor E. P. 
Morris of Yale University. xxxviii +185 pages...........-........- 1.25 

Tacitus, Annals of, Books I-VI. Edited by the late Professor 
W. F. ALLEN of the University of Wisconsin. xlii + 444 pages 1.50 

Tacitus, Dialogus de Oratoribus. Edited by Professor CHARLEs E. 
BENNETT of Cornell University. xxviii +87 pages.................... 75 


1.25 








GINN & COMPANY Publishers 


Mailing 
price 


$1.50 
1.35 
1.35 


1.05 


1.60 








GOODWIN’S GREEK GRAMMAR 


By WILLIAM W. GOODWIN, 
Emeritus Professor of Greek Literature in Harvard University 





Revised and Enlarged Edition. 12mo. Half morocco. xxxvi + 451 pages. List 
price, $1.50; mailing price, $1.65 





win’s ‘Greek Grammar” : it is superior to any other 
in point of accurate scholarship, completeness, and 
readiness of reference. 

The relative degrees of prominence that should be given 
to the various aspects of grammar have been carefully con- 
sidered, and the book will be found in accord with the 
soundest ideas on this subject. 

It represents the latest and most authoritative information 
in Greek grammatical forms and constructions. The syntax 
of the moods is based on the author’s larger volume on the 
Greek moods and tenses. 

The work is used and recommended by the prominent 
universities and colleges in this country and by many of the 
great public schools of Great Britain. 


oo is but one opinion touching Professor Good- 





BY THE SAME AUTHOR 


SYNTAX OF THE MOODS AND TENSES 
OF THE GREEK VERB 


Rewritten and Enlarged. 8vo. Cloth. xxxii + 464 pages. List price, 
$2.00; mailing price, $2.15 
T is generally acknowledged that this work of Professor 
Goodwin’s is indispensable to all students and teachers 
of Greek. 








GINN ἃ COMPANY Pus isHeErs 








XENOPHON’S ANABASIS 


FIRST FOUR BOOKS 


Revised by Witt1am W. Goopwin, Emeritus Professor of Greek Literature, and 
Joun WituiiaMs Wuirs, Professor of Greek in Harvard University. With 
the Illustrated Vocabulary of Professors ΤΗΙΤΕ and MorGaAN 


s2mo. Half leather. With map and illustrations. lii+274 pages. List price, $1.50; 
mailing price, $1.65. Without Vocabulary : list price, $1.00; mailing price, $1.10 


TEXT EDITION. 12mo. Paper. 155 pages. List price, 4ocents; mailing price, 45 cents 


EVERAL important features give this edition of the ““Anab- 
asis” unique value to both teacher and student. Large 
Porson type is used for the text, topical headings carry 

the thought from page to page, and the Introduction discusses 
adequately Persia and the Persians, Cyrus the Younger, and mili- 
tary matters. The Vocabulary is easily superior to that accom- 
panying any other English or American edition. It combines 
the utility of a classical dictionary with that of a special yet 
full vocabulary. The book gives all the information relating to 
history and antiquities needed by the student. 





ANABASIS DICTIONARY 


An Illustrated Dictionary to Xenophon’s ‘* Anabasis,’’ with Groups of Words 
Etymologically Related 
By Joun Wituiams Wuite, Professor of Greek, and Morris H. Morcan, 
Professor of Classical Philology in Harvard University 
8vo. Cloth. 290 pages. Illustrated. List price, $1.25; mailing price, $1.35. Also bound 
with Goodwin and White’s “‘Anabasis :’’ list price, $1.50; mailing price, $1.65 
HIS Dictionary is not a compilation from other vocabularies, 
but is made on the basis of a new collection and examina- 
tion of all the words in the “Anabasis ” itself. The articles 
on geography, on biography, and especially on public and private 
antiquities are fuller than is usual in such a work. 








_GINN ἃ COMPANY Pus tisHers 


GREEK TEXT-BOOKS 


Allen’s Medea of Euripides. (Revised by Moore).............. .....---... $1.00 © 
Baird’s Greek-English Word-List... ehstipialsnas ep ae 
Collar & Daniell’s Beginner’s Greek ‘Composition... Se len ἐν ΕΚ ΗΒ τς go 
College Series of Greek Authors: See circulars for details. 

Flagg’s Hellenic Orations of Demosthenes................-......0............ 1.00 
Flagg’s ‘Seven against Thebes: 2.2.0.2 ....-2...5...ccetcecscsseeqeteeseatesescneeseue 1.00 
Wlagy's Anacteonties foie τ potest ose a eke ian nateecscase © ζῆς 
Goodwin’s Greek Οιαγννα τ τ ὁ {πε πριν ππ| ove 1.50 
Goodwin’s Greek Moods and Tenses..................... ASPET, SRE, WE 2.00 
"GoGdwitt's: Greeks Reader oiirs cso doen τς Ἤργ ΠΌΡΗ ΠΕΡ ΤΙ ΡΥ Ὁ ΤΣ 1.50 


Goodwin and White’s New Anabasis, with Illustrated Vocabulary 1.50 
Goodwin and White’s Selections from Xenophon and Herodotus 1.50 
Greek (and Latin) School Classic Series: See circulars for details. 



































Bain’s Odyssey, Book VI......................... Se acd a Oe i OE 1 36 
Batn’s Odyssey, ΘΟΟΚΟΨΥΙ τ πος σου κου τος ἐπ ες ΞΡ, ς .40 
Gleason’s Gate to the Anabasis........:cc:csscssssssscsesssssesessuseeeeseee -40 
Minckwitz’s Odyssey, Book XIU... ...0......22.:s-ccseseceseesseseeseeneneeeees 35 
FR GHE'S δ, HOON OM eet ti s se tactnc socsi-oio-b cate eortnsaengenscccctondias κα χήν 
ΒΟ 5. τον OF, Το σαν 5s = Ὁ ρει κου σοτος .50 
flarding’s Strong and Weak Inflection in Greek......................-.-... .50 
Hayley’s Alcéstis of ΤΠ δόσε τος τ ρον το εευυστςς 1.50 
Higley’s Exercises in Greek Composition. ..............--.-.----:c10-eseeeeeee 1.00 
Hogue’s Irregular Verbs of Attic Prose................--.--c00--ssssseeeseeeeeeees 1.50 
Jebb’s Introduction to the Study of Homer... eeneeeee ee 1.12 
Kerr’s Bacchae of Euripides...................-... ΣΕ ΔῸΣ eye ce aecenadh 1.00 
Leighton’s Greek: Lessons): τς cos ce tec δε αο του ρομποΣ 1.20 
Parsons’, Gebes’ VaDletes ρον το sats gaxuts :tsvenosensaccinsbiowns mucous 75 
Perrin and Seymour’s School Odyssey : 
Books CAE V5 ἘΠῚ WOCAD UA Yio csn loose wees sasepetensenccasppasbvert vane τς 1.25 
Books I-IV, IX—XII, with vocabulary. ............2....-.....2scscseseeeneseeee 1.50 
Seymour’s School Iliad: 
Books: I-LU] with: νοραθυϊδιν., πεσε νὰ πτ τορος Ἔν 1.45 
Books: ΠΥ with wotabulan ys osc oec, oath teens nes 1.60 
Seymour’s Homeric Vocabulary. ...............--.:c-cescsessesssssnsessenscessesenssees 75 
Seymour’s Selected: Odes Of Pindar. ΟΝ -....--csiorececsstecasssrecnseeen concen sesee 1.40 
Sidgwick Greek Prose Composition. .............--.:.:s-cceecees-ceseeceseeeeeeeneees 1.50 
Tarbell’s Philippics of Demosthenes. ........... ...--..-2-:--c-scecssseseseeseesenees 1.00 
Tyler’s Selections from Greek Lyric Poets 1.00 
White’s Beginner’s Greek Book................-..-. 1.50 
Wihite’s First Greek) Booka io oe oe sss thio cas anova peacpentnstosnestones 1.25 
White’s First Lessons in Greekk .2.0....22..0....c:0acsccenesssecsssesonenseeascassens 1.20 
White’s Oedipus Tyrannus of Sophocles. ......... ..----ese--sseceeeereeeenes 1.12 
White and Morgan’s Anabasis Dictionary 1.25 
Whiton’s Orations of Lysias................... 1.00 
GINN ἃ COMPANY PuvstisHErs 
Boston New York Chicago San Francisco 


Atlanta Dallas Columbus London 


ver 
ae a 














IC SOUTHERN REGIONAL LIBRARY F, 


AWM 


000 927 800 3 


